Protect Democracy & Expose Western Liberal Democracy


Sexual abilities and qualifications are regarded as the real Curriculum Vitae

Partially peeled ripe banana showing the sweet flesh of this popular tropical fruit on a green background

Everybody could wonder how so many close people with weak qualification, low intelligence, and poor professional expertise became too rich and too powerful. There is no clear explanation or justification to how these stupid lazy people get such senior jobs, big money, and high social status.

The only possible reason for such “success” is that these unproductive idiots were clever from early age in using their genitals or serve others to lubricate their way to the top.

A young man or woman with determination could use their front or rear private parts or those of their attractive spouses, or just pimp outer sources, to serve another rich and powerful person to gain best pay, best positions, and best conditions.

Sexual contractors exist at all sectors, from medicine to politics, and from armed forces to judiciary. They are around in every community from immediate locality and family to the international organizations and the global elite.

The majority of sexual corruption and perversion are done for free, just for pleasure, or to make minor gains such as residency permit, passport, or a trivial job. But if a person plays it big at young age and with strong cards for some time it must secure big money, power, and status.

Sexual abilities and qualifications are regarded as the real Curriculum Vitae.


Jews Glorify Mass Murderer Yusuf Dhu Nuwas

Jews Glorify Mass Murderer Yusuf Dhu Nuwas

Nehama C. Nahmoud is the author of several works on Oriental, Middle Eastern and Sephardic Jews. She lives in Jerusalem. She wrote an article on the Jewish World Review on January 1, 1998 / 3 Tevet, 5758, titled “When We Were Kings”.

The mentioned article glorifies Yusuf Dhu Nuwas (517-525 CE) calling him “Sheikh Yusuf Dhu Nuwas”.

The second part of article is short but very meaningful and for the record here is what it says:
[The most exciting and glorious period in the story of the Yemenites is set between the destruction of the Second Holy Temple and the coming-of-age of the founder of Islam, Muhammad (about 620 CE).

The Arabs in pre-Islamic days were out-and-out idol worshippers; but those who lived in the cities, of course, were in constant contact with the large Jewish populations there, and even the Bedouin tribes who lived in the desert were familiar with the “People of the Book.”

Moslem legend tells of a desert sheik, Tub’a Abu Kariba As’ad, who reigned as king of Yemen from 390 to 420 CE. He took his tribe north from Yemen to Medina (now part of Saudi Arabia) to fight the Jews of that city. But instead of conquering, he himself was conquered — by the words of Medina’s rabbis. He returned home with two Jewish scholars in tow and became a convert. His tribesmen were at first reluctant to give up their ideas and way of life, but Abu Kariba convinced them of the truth of Judaism and they, too, accepted the yoke of the Creator, thus beginning the Jewish kingdom of Himyar, as Yemen was called during that period.

Accompanying this legend, archeologists have uncovered an interesting inscription from that period, carved in stone, with a sentence in ancient Hebrew appearing in the middle. The inscription tells about a building erected by a man whose first name was Yehudah and continues, “with help and charity of his G-d, the creator of his soul, the G-d of the living and the dead, the G-d of heaven and earth, who created everything; and with the support of His people, Israel; and by the authority of the King of Sheba; and by the authority of his tribal lord.” The content of the inscription is very different from Christian inscriptions of the same period.

Yusuf Dhu Nuwas
Sheikh Yusuf Dhu Nuwas (517-525 CE) was the last Jewish king of Yemen and was himself a convert. He inherited an inevitable situation from his weaker predecessor. When Dhu Nuwas began his reign, the kingdom was in a general state of deterioration, and the Ethiopians, meanwhile, had not lost a minute. They had moved their army into several cities, including the capital — even turning the main synagogue into a church — all without shedding a drop of blood.

Neighboring Ethiopia had become Christian circa 327 C.E., during the reign of the Roman Emperor Constantine, who ruled from the Greek capital of Byzantium, and it was bent on expanding its spiritual, if not temporal, territory. The Ethiopians had infiltrated into Yemen gradually over the years since their embracing of Christianity. Backed by Christian Byzantium, they had made repeated efforts at missionizing among the Yemenites.

Among Dhu Nuwas’ first acts as king was to unite all the princely factions in his territory into an effective army and to go into action. Sarhil Yakbal, one of his prince-commanders, wrote a description of Nuwas’ Ethiopian wars, the highlights of which were the battles of Ta’afar and Najran.

The battle of Najran appears to have been an event which shook the entire region: some believe to have found an echo of this battle even in the Koran itself, as well as in Christian literature of the era. In fact, three related inscriptions were discovered near Najran in the 1950s, one of which gives us an intimate peek into life in Najran.

It describes the city as a hotbed of Christian agitation against the king, ending in a revolt in which some Jews were killed. Christian sources acknowledge that the king requested Najran’s residents to surrender and live in peace, attacking the city only upon their refusal to do so.

Reports of the fall of Najran stirred up the desire for revenge in the Christian world, and Yusuf Dhu Nuwas was killed during a subsequent Ethiopian invasion in 525 CE.

An Arab legend has Yusuf ridding his horse into the waves of the sea and drowning; but two German researchers found a princely tomb in 1931, believed by some to be Yusuf’s.

Some of the recent archeological discoveries linked to the old Jewish legends can be as imagination-stirring as the legends themselves. During the years of 1936 and 1937, excavations were carried out in the Amoraic-period cemetary of Beis Sh’orim, near Haifa. Archeologists came across four chambers containing sarcophagi and inscriptions in Greek. One read: “The people of Himyar”; another: “Menachem, Elder of the Community.” Pottery shards found in one of the burial chambers were dated at the second-half of the Third Century, CE. The Jewishness of the Tombs’ occupants is confirmed by both a shofar and menorah. It is surmised that the Yemenites brought their leaders to be buried in the Holy Land.

The latest inscription pertaining to this legend is “Rechov Yusuf Dhu Nuwas” enameled on a modern street sign in the heart of downtown Jerusalem.] end of quote.

Who Really is Yusuf Dhu Nuwas? He was a Jewish warlord who massacred and burnt Christians alive, set churches on fire and razed them to the ground in 520 AD in many cities in Yemen. Yusuf Dhu Nuwas committed real documented holocaust against Christians. He is celebrated and glorified by Jews, and by some Yemenis.

Without the intervention of King Kaleb (ruled circa 514-543), King of Axum (situated in modern-day Eritrea and North Ethiopia) a lot more lives could had been slaughtered. After much fighting, Kaleb and his soldiers totally eliminated Yusuf and his forces and appoint Sumuafa’ Ashawa'(Smeaf’ Ashwa’ ( سميفع أشوع)), a native Christian leader of Dhi Yazan (named Esimphaios by Procopius), as his viceroy of Himyar.

Kaleb eventually abdicated his throne, gave his crown to the Church of the Holy Sepulchre at Jerusalem, and retired to a monastery. The Eastern Orthodox Church commemorates Kaleb as “Saint Elesbaan, King of Ethiopia” on 24 October (O.S.) / 6 November (N.S.).

What are the Origins of Israelite and Jews?

The first part of this article “The Yemenite Golus” (“exile” from Yiddish, a term for Diaspora with a more negative connotation) starts with a very good question [The first question that comes to mind is: How — and why — did Jews get to such a backwater as Yemen?].

The article suggested four theories for this answer:
1. Ethiopian origin or influence;
2. Jews were always merchants and traders and Yemen is a trading post;
3. The classes of Kohanim, Levi’im, and ordinary Yisraelim and Levites who escaped during the rumblings of impending trouble with Babalonia; and
4. Many Jews immigrated to Yemen from Persian-dominated Babylonia.

None of these theories are valid. The answer for the origin of Israelite and Jews is simple and clear. The Israelite are from Southern Arabia they fled draught and lack of pasture to Ethiopia and remained there refugees for 430 years. Then they were expelled from Ethiopia, and the Exodus brought them back to Yemen.

It is very important to draw clear distinctions between three different groups.

First: the ancient Hebrews “sons of Israel” those who remained faithful to the Scriptures after the Exodus, few of them were left in Ethiopia and lesser are in Southern Arabia, and Yemen.

Second: the unfaithful ancient Hebrews “sons of Israel” who invaded, colonized, and mixed with the Canaanite, after they rejected the original Promised Land in Asir.
And the third group is the Turkic Persians who became the “Jews” and followers of “Judaism” who were invented by Persia after a fraudulent return from the Babylonian Captivity, who invaded the invaders and colonized the colonizers of unfaithful Israelite in Canaan.

The Israelite rejected both the Scriptures and the Promised Land and faked the Exile, and the Exodus and forged the Scriptures to legitimize their illegitimate colonization of Canaan. Then came the Turkic Persians and dislodged the unfaithful Israelite by inventing the Jews and Judaism.

Both the Egyptian and Babylonian Exiles were fake. The first Exile/economic refuge of Egypt (1876-1446 BC) was fake because it was in Ethiopia not Egypt. The second Exile/Captivity of Babylonia (585-535 BC) was also fake because it was only imprisonment of few hundreds from the House of David and their officials but it didn’t include the Israelite people.

The Return from the second Exile/Captivity was made of hundreds of thousands of Turkic Persian colonizers claiming to be decedents of the few Davidic captives who never returned. The Turkic Persian colonizers are the first Jews and they took over the Semitic Hebrew Israelite, both in their original land in Southern Arabia and in the illegitimately colonized Canaan (not Palestine).


King Kaleb of Ethiopia (St. Elasbaan) Victorious Over Jewish Warlord Yusuf Dhu Nuwas (Dounias) of Yemen

King Kaleb of Ethiopia (St. Elasbaan) Victorious Over Jewish Warlord Yusuf Dhu Nuwas (Dounias) of Yemen

Great Ethiopians (Habashah, Abyssinians): 1- Kaleb of Axum
King Kaleb (ruled circa 514-543) is perhaps the best-documented and best-known, King of Axum (situated in modern-day Eritrea and North Ethiopia).
Procopius of Caesarea calls him “Hellestheaeus”, a variant of his throne name Ella Atsbeha or Ella Asbeha (Histories, 1.20). Variants of his name are Hellesthaeus, Ellestheaeus, Eleshaah, Ella Atsbeha, Ellesboas, and Elesboam, all from the Greek Ελεσβόάς, for “The one who brought about the morning” or “The one who collected tribute.”

Procopius, John of Ephesus, and other contemporary historians recount Kaleb’s invasion of Yemen around 520, against the Jewish Himyarite king Yusuf Asar Yathar (also known as Dhu Nuwas), who massacred Christians in Yemen. After much fighting, Kaleb and his soldiers totally eliminated Yusuf and his forces and appoint Sumuafa’ Ashawa'(Smeaf’ Ashwa’ ( سميفع أشوع)), a native Christian leader of Dhi Yazan (named Esimphaios by Procopius), as his viceroy of Himyar.

As a result of his protection of the Christians, he is known as St. Elesbaan after the sixteenth-century Cardinal Cesare Baronio added him to his edition of the Roman Martyrology despite his being a miaphysite. However, the question of whether Miaphysitism—the actual christology of the Oriental Orthodox Churches (including the Coptic Orthodox Church)—was a heresy is a question which remains to this day, and other Oriental saints such as Isaac of Nineveh continue to be venerated by the Chalcedonian churches.

Axumite control of South Arabia continued until c.525 when Sumuafa’ Ashawa’ was deposed by Abraha (Abraha al-Ashram, أبرهة الأشرم, أبرهة الحبشي), who made himself king. While Abraha he was not Ethiopian Turko-Arabs still deliberately call him “(Abraha al- Habashi) the Ethiopian” just to accuse the Ethiopians of his criminal attempt to destroy The Holy Kaaba of Islam in Mecca. He ruled Yemen from 531 AD to 565 AD.

This accusation is clearly false since King Kaleb appointed a local Christian Yemeni to rule Yemen and was deposed by Abraha. The second reason is that all the Arabs in Arabia knew very well that Ethiopia was ruled by just kings whole tolerate no aggression, and that is why the first believers in Islam were advised to flee and take refuge in Ethiopia under the protection of their kings.

King Kaleb made several unsuccessful attempts to remove Abraha and restore order in Yemen; however, his successor gave up and negotiated a peace with Abraha. By these expeditions Axum overextended itself, and after this final intervention across the Red Sea Aksum gave up its position as a great power in the region.

Ethiopian tradition states that Kaleb eventually abdicated his throne, gave his crown to the Church of the Holy Sepulchre at Jerusalem, and retired to a monastery. The Eastern Orthodox Church commemorates Kaleb as “Saint Elesbaan, King of Ethiopia” on 24 October (O.S.) / 6 November (N.S.).

Later historians who recount the events of King Kaleb’s reign include Ibn Hisham, Ibn Ishaq, and Tabari. Taddesse Tamrat records a tradition he heard from an aged priest in Lalibela that “Kaleb was a man of Lasta and his palace was at Bugna where it is known that Gebre Mesqel Lalibela had later established his centre. The relevance of this tradition for us is the mere association of the name of Kaleb with the evangelization of this interior province of Aksum.”

Besides several inscriptions bearing his name, Axum also contains a pair of ruined structures, one said to be his tomb and its partner said to be the tomb of his son Gabra Masqal (servant of the Cross). (Tradition gives him a second son, Israel, whom it has been suggested is identical with the Axumite king Israel).

This structure was first examined as an archaeological subject by Henry Salt in the early 19th century; almost a century later, it was partially cleared and mapped out by the Deutsche Aksum-Expedition in 1906. The most recent excavation of this tomb was in 1973 by the British Institute in East Africa.

Dhu Nuwas the Jewish of Yemen
Dhū Nuwās, (Arabic: ذو نواس‎‎) or Yūsuf Ibn Sharhabeel (Arabic: يوسف بن شرحبيل‎‎) Syriac Masruq; Greek: Dounias, was a Jewish warlord in Yemen between 517 and 525-27 CE, who came to renown on account of his military exploits against people of other religions living in Yemen.

Ibn Hisham’s Sirat Rasul Allah (better known in English as the Life of Muhammad), explains that Yūsuf was a Jew who grew out his sidelocks (nuwas meaning, “forelock” or “sidelock”), and who became known as “lord of the sidelocks.” The historicity of Dhū Nuwās is affirmed by Philostorgius and by Procopius (in the latter’s Persian War).

Procopius writes that in 525, the armies of the Christian Kingdom of Axum in Ethiopia invaded Yemen at the request of the Byzantine Emperor, Justin I, to take control of the Jewish kingdom in Ḥimyar, then under the leadership of Yūsuf Dhū Nuwās, who rose to power in 522. Jews were smitten, and their supremacy in all of Yemen, came to an abrupt end.

One Syriac source appears to suggest that the mother of Dhū Nuwās may have been herself a Jew hailing from the Mesopotamian city of Nisibis. If so, this would place her origins within the Sassanid imperial sphere, and would illuminate possible political reasons for his later horrendous crimes against the Christians of Arabia.

Many modern historians, though Christopher Haas is an exception, have argued that her son’s conversion was a matter of tactical opportunism, since Judaism would have provided him with an ideological counterweight to the religion of his adversary, the Kingdom of Aksum, and also allowed him to curry favour with the Sassanid shahanshah. This is another evidence of the Persian origin of Judaism.

Based on other contemporary sources, after seizing the throne of the Ḥimyarites in ca. 518 or 523 Dhū Nuwās burned Christian at Najrān and other places, and burning their churches. After accepting the city’s capitulation, he massacred those inhabitants who would not renounce Christianity.

According to the Arab historians, Dhū Nuwās then proceeded to write a letter to the Lakhmid king Al-Mundhir III ibn al-Nu’man of al-Ḥīrah and King Kavadh I of Persia, informing them of his crimes and encouraging them to do likewise to the Christians under their dominion. Al-Mundhir received this letter in January 519, as he was receiving an embassy from Constantinople seeking to forge a peace between the Roman Empire and al-Ḥīrha. He revealed the contents of the letter to the Roman ambassadors who were horrified by its contents.

The Ethiopian church in Ẓafâr, which had been built by previous king of Yemen some years earlier, and another church built by him in Aden had been seen by Constantius II during the embassage to the land of the Ḥimyarites (i.e. Yemen) in circa 340 CE. These churches were set on fire and razed to the ground, and Christians killed. Later, foreigners (presumably Christians) living in Haḏramawt were also put to death before they advanced to Najran in the far north.

Yusuf Asar Yathar led groups from Hamedan, Madh’hij, Kindah, and Murad to massacre Christians in Ẓafâr, Mokhā and Najran claiming that they were Abyssinians.

The Najran inscription of 518 AD gives brief details on the massacres of Christians in Yemen as follow:
God who owns the heavens and the earth bless king Yusuf Asar Yathar, king of all nations and bless the Aqials (Dhi Yazan leaders)
Who they stand with their master, King Yusuf Asar Yathar, when he burned the church and killed the Habashah (Abyssinians) in Dhofar and war on (Habashah) in Ash’aran and Rakban (regions) and Farasan
The king has succeeded in these battles in the killing of 12,500 and capturing 11,090
Booty of two hundred thousand camels, cows, sheep, and this Misnad (inscription) was written by Shrahal Dhi Yazan when camped in Najran
With the nation of Hamedan and the Arabs and the Yazaniin fighters and the A’rab (Nomads) of Kinda and Murad and Madh’hij and his brothers the Aqials who camped with the king
On the sea from the side of Habashah (Abyssinia) And they set up a series of fortifications in the Bab al-Mandab and all who mentioned in this Musnad they fought and took booty and camped in this mission
And they returned in the history of thirteen and Rahman (god) bless Sharhabal Ekml and Wh’an and Asar Bni Lhi’t

Dishonest Article on Der Spiegel on Line Exposes Jewish Manipulation

The crowned man relief found in Zafar in Yemen ca. 530 AD

The crowned man relief found in Zafar in Yemen ca. 530 AD

An article titled “Buried Christian Empire Casts New Light on Early Islam” By Matthias Schulz, translated from the German by Christopher Sultan, posted on December 21, 2012. It is full deceptive statements. While discussing the same period and place, it is deliberately silent about the Jewish horrible massacres of Christians and it tries to depict King Kaleb and the Ethiopians as conquerors and puppets, instead of a good faithful savior.

The main purpose of that despicable article to avert the blame on Jews and ask was there once a church in Mecca? It says: [These Sacred Heart imperialists confronted the Persian realm of the Sassanids, with its archers and armies of bearded soldiers clad in heavy metal armor. The Jews, who lived by the tens of thousands in the oases, were to some extent aligned with this power. It was a confrontation between east and west, and everyone was forced to choose a side.]

Please read the article to find out how history is a very serious security issue for the Jews. This certainly indicates that wars, mass displacement, and massacres are indeed usable tools to hide and forge Jewish history.

Grand Imam of Al-Azhar Mosque says King of Axum saved Islam
The Grand Imam spoke to the German Parliament, the Bundestag on Mar 17, 2016, reiterated if it wasn’t for Emperor Armaha of Axum Islam as a religion would have been destroyed. “Christianity was the first to provide sanctuary for Islam; without Abyssinia and its Christian king who protected the first Muslims, Islam would have been destroyed in its cradle,” he told the German Parliament.

The Grand Imam is referring to migration of 108 Muslims including the Prophet Muhammad’s daughter and uncle to Axum. The first Muslims crossed the Red Sea to seek refuge in the Christian Kingdom of Aksum. The Chiefs of Quraysh tried everything including sending gifts of gold and other precious things to Emperor Armaha to win him to side with them. They pleaded with him to send the Arab refugees back home explaining the new religion is against the teachings of Christ but, the wise king questioned both sides and he denied Quraysh’s request, rejected their gifts and granted the early Muslims asylum.

(Note: Ironically Islam did die only fifty years after birth in a great bloody civil war instigated by Turkic groups in Persia, Mesopotamia, Canaan, Yemen, and Mecca).


Bab-el-Mandeb

Bab-el-Mandeb

The history of what became the modern State of Israel could be viewed in two two-thousand years parts. The first period before the Ministry of Jesus Christ (Yeshua) and the second is from that year until today.

The first part of Israeli history is marked by four distinct periods. These periods are:
1. The Hebrew Israelite Yemeni Period (2006 to 1876 BC),
2. The Hebrew Israelite Ethiopian Period (1876 to 1446 BC),
3. The Hebrew Israelite Canaanite Period (1446 to 605 BC), and
4. The Jewish Turkic Persian Period (605 BC to 66 AD).

The second part of Israeli history is marked by four overlapping periods. These periods are:
1. The Turkic Jewish Roman Period (66 AD to today),
2. The Turkic Pagan-Jewish-Muslim Khazar Period (350 AD to 1783 AD),
3. The Turkic Jewish Germano-Sorbian-Pannonian Period (450 AD to today),
4. The Turkic Muslim Ottoman Empire and Turkish State (1299 AD to today)
5. The Hebrew Israelite Iberian Period (711 AD to today),
6. The Turkic Jewish American Period (1492 AD to today).

I started writing this article and it is getting lengthy. Therefore, I post this is as the first part.

The Israeli Government carried out Operation Moses to evacuate Ethiopian Jews (known as the “Beta Israel” community or “Falashas”) via Sudan in 1984. Originally called Gur Aryeh Yehuda (“Cub of the Lion of Judah”) by Israelis, the United Jewish Appeal changed the name to “Operation Moses”.
So what does the name refer to? It indicates an Exodus like the one Moses did. But wait do the Israelis admit that “Beta Israel” community or “Falashas” are ethnic Israelite? Do they mean that the biblical Exodus started from Ethiopia and not Egypt?

The most important questions are why this evacuation now? And what are the real intentions of the Israelis towards “Beta Israel” community? Do they want to protect and help them? If yes why not in Ethiopia? And why “Beta Israel” community are not happy?
It could be very serious if the real intention is to make them and their faith and history extinct to cover up unwanted history.

These questions raise serious concerns about the safety of nations and histories of countries related to the long track of Hebrew Israelite and Turkic Jewish nomadic wandering. This includes Yemen, Ethiopia, Sudan, Somalia, Libya, Syria, Lebanon, Iraq, Saudi Arabia, Iran, and many more in West Asia and North Africa.

Map of Aksum and South Arabia ca. 230 AD

Map of Aksum and South Arabia ca. 230 AD

The Hebrew Israelite Ethiopian Period (1876 to 1446 BC)
The Hebrew Israelite were nomadic herders who lived in Yemen. Suffered from shortage of pasture land and draughts they decided to cross The Bab-el-Mandeb (Arabic: باب المندب, lit. “Gate of Tears”) or Mandeb Strait to Ethiopia in 1876 BC.

Patriarch Joseph was sold four times, the first was in Yemen and he ended up to be raised in a rich Ethiopian house. Later he was imprisoned then became the king’s chief assistant in a small Ethiopian kingdom. Few decades later the Israelite fled drought and lack of pastures in Yemen to Ethiopia and they were treated with generosity and given land in Ethiopia.

The Israelite also moved beyond Ethiopia and Eritrea to reach to Somalia and Sudan. In Sudan they settled in east Sudan (Beja land); North Sudan (Upper Nubia); central Sudan (Al-Gezera (between Blue and White Niles)); and they reached west to Kordofan.

In each of their settlements the nomadic Israelite caused profound changes in these regions. In Al-Gezera the Shilluk (Shilluk: Chollo), a major Luo Nilotic group, were pushed south to Rabak town.
In Kordofan, the Israelite engaged in large scale enslavement that caused massive displacement of the Kordofanians to Nubia and Darfur, but mainly to the south to the Nuba Mountains.

The Israelite took the city of Soba, or Meroë, which was built at the confluence of Blue and White Niles. Having successfully laid siege to the city, the city was eventually subdued by betrayal of the prince’s daughter, who had agreed to deliver the city to Israelite. Hebrew oral tradition avers that Moses, in his younger years, had led an Egyptian military expedition into Sudan (Kush), as far as the city of Meroë, which was then called Saba.

The Israelite also caused Upper Nubia to struggle with Lower Nubia. Lower Nubia requested assistance from the Ancient Egyptians. King Psamtik II (595 BC – 589 BC) led a joint foray into Upper Nubia in 592 BC. The Twenty-sixth Dynasty of Egypt (notated Dynasty XXVI) was the last native dynasty to rule Egypt before the Persian conquest in 525 BC. The dynasty’s reign (664–525 BC) is also called the Saite Period after the city of Sais, where its pharaohs had their capital, and marks the beginning of the Late Period of ancient Egypt.

After the successful defeat of Israelite king Aspelta (600 – 580 BC), the Nubian ruler of the Kingdom of Kush, moved the capital from Napata considerably farther south to Meroë in 591 BC.

Later on the major changes resulted in the disintegration of the Kingdom of Kush (1070 BC–AD 350) into three separate kingdoms (Nobatia, Makuria, and Alodia). Further troubles in Nubia forced the King Ezana of Axum (320s – c. 360 AD) to wage a campaign into Nubia. He was first monarch of Axum to embrace Christianity. Along with his brother, Se’azana, Ezana is regarded as a saint by the Ethiopian Orthodox Tewahedo Church, with a feast day of October 1. He himself employed official title “king of Saba and Salhen, Himyar and Dhu-Raydan”.

The last period of Nubia is marked by the victory stele of an unnamed ruler of Aksum (almost certainly Ezana) erected at the site of Meroë; from his description, in Greek, that he was “King of the Aksumites and the Omerites”. King Ezana invaded Nubia to support the Nubians as they had previous bad experience with the Israelite during their refuge in Ethiopia (1876 to 1446 BC).
He commemorated his victories on stone tablets in praise of God. These liturgical epigraphs were written in various ancient languages, including the Ethiopian Semitic Ge’ez, the South Arabian Sabaean, and Greek. His carvings in stone provided a trilingual monument in different languages, similar to the Rosetta stone.

A pair of inscriptions in Ge’ez have been found at Meroe, which is understood as evidence of a campaign in the fourth century, either during ‘Ezana’s reign, or by a predecessor like Ousanas.
A surviving letter from the Arian Roman Emperor Constantius II is addressed to ‘Ezana and his brother Se’azana, and requests that Frumentius be sent to Alexandria to be examined for doctrinal errors; it is believed that King Ezana either refused or ignored this request.

The Meroitic language was spoken in Meroë and the Sudan during the Meroitic period (attested from 300 BC) and became extinct about 400 AD as a result of disorder that was brewed by Israelite for 2000 years.
Nubian Sudan entered a dark age called the X group. This age must be the product of Israelite damages in Nubia. The end of the Meroitic period was not spontaneous, it was rather gradual and is most evident in the shift of building materials from more durable to more perishable ones.

The post-Meroitic period, which starts approximately after 350 AD, is distinguished by the emergence of a new culture in Sudan labeled as the X-Group; the culture is associated with nomadic tribes who migrated from the deserts neighboring the Nile Valley. This is most evident in burial traditions where X-Group rulers were buried in tumuli structures, just like the rulers of Kerma in the past.

In Ballana and Qustol, in Lower Nubia, and at el-Hobagi, Jebel Adda, Jebel Quisi, and Meroe, in Sudan, X-Group tumuli were located in large numbers; however, most of those in Sudan have not yet been excavated. The sizes of the tumuli varies to a great degree.

Ezana’s inscriptions are very important and significant but all the stone records are poorly translated and kept. It is impossible to assume that his campaign could ignore the presence of Israelite in Nubia particularly with their hostile experience, the deep Christian faith of King Ezana, and most importantly the massacres of Christians in Najran by the Jewish king Yusuf As’ar Dhu Nuwas in 524 AD.

Dhū Nuwās, (Arabic: ذو نواس‎‎) or Yūsuf Ibn Sharhabeel (Arabic: يوسف بن شرحبيل‎‎) Syriac Masruq; Greek Dounaas (Δουναας), was a Judaic warlord in Yemen between 517 and 525-27 CE. He was a Jew who grew out his sidelocks (nuwas meaning, “forelock” or “sidelock”), and who became known as “lord of the sidelocks”. After coming to the throne through a coup d’état, Dhu Nuwas launched a campaign which where a church was put to the torch, and then invaded the Tihāma coastal lowlands where a partially Christianized population dwelt, and where he took over key centers as far as the Bab el-Mandeb.

He sent one of his generals, a Jewish prince, north to Najran in order to impose an economic blockade on the oasis by cutting off the trade route to Qaryat al-Faw in eastern Arabia and the Christians of Najran were massacred
St. Arethas or Aretas (Arabic: آل الحارث‎‎ “al-Haarith”) was the leader of the Christian community of Najran in the early 6th century. He was executed during the persecution of Christians.

He is known from the Acta S. Arethae (also called Martyrium sancti Arethae or Martyrium Arethae) which exists in two recensions: the earlier and more authentic, which was found by Michel Le Quien and was subsequently dated as no later than the 7th century; the latter, revised by Simeon Metaphrastes, dates from the 10th century. The Ge’ez and Arabic versions of the text were published in 2006 and the Greek version in 2007. Feastday: 27 July (Roman Catholic Church) In Eastern Orthodox Church his feastday is 24 October (6 November O.C.).

In 525, the armies of the Christian Kingdom of Axum in Ethiopia invaded Yemen to take control of the Jewish kingdom in Ḥimyar to save Christians. With this invasion the Jewish religion in all of Yemen, came to an abrupt end.


The Original Promised Land Rejected by the Israelite

The Original Promised Land Rejected by the Israelite

It is very important to draw clear distinctions between three different groups. First: the ancient Hebrews “sons of Israel” those who remained faithful to the Scriptures, few of them are left in southern Arabia, Yemen, and Ethiopia. Second: the unfaithful ancient Hebrews “sons of Israel” who invaded, colonized, and mixed with the Canaanite. And the third group is the Turkic “Jews” and followers of “Judaism” who were invented by Persia after a fraudulent return from the Babylonian Captivity, present day Jews, who invaded the invaders and colonized the colonizers of unfaithful Israelite in Canaan.

The Israelite rejected both the Scriptures and the Promised Land and faked the Exile, and the Exodus and forged the Scriptures to legitimize their illegitimate colonization of Canaan. Then came the Turkic Persians and dislodged the unfaithful Israelite by inventing the Jews and Judaism.

Both Exiles were fake. The first Exile of Egypt (1876-1446 BC) was fake because it was in Ethiopia not Egypt. The second Exile/Captivity of Babylonia (585-535 BC) was also fake because it was only imprisonment of few hundreds from the House of David and their officials but it didn’t include the Israelite people. The Return from the second Exile/Captivity was made of hundreds of thousands of Turkic Persian colonizers claiming to be decedents of the few Davidic captives who never returned. The Turkic Persian colonizers are the first Jews and they took over the Semitic Hebrew Israelite.

The Hebrew language must have went through four radical periods during its development due to Hebrew movements and settlements. These periods are: the Yemeni Era, the Ethiopian refuge era, the post-flee to Ethiopia era, and the post Neo-Babylonian captivity era. This definitely also indicates cultural and genetic changes of what is known today as Jews and remaining Israelite. The world will take ages to admit that the old stories of Old Testament and the foundations of many religions, politics, and institutions are totally fictitious.

Today the six Turkic main groups (without mentioning those in Russia, Africa, and Central Asia) are:

1- Turkic Muslim in Anatolia, Caucasus, and Balkan, (fake Caucasians since Eastern Tourkia (Khazaria) in 650 AD),

2- Turkic Shia Persians (fake Iranians since the Achaemenids in 550 BC),

3- Turkic Talmudic Zionist Jews (fake Israelite since the tricky Babylonian “Return” in 520 BC),

4- Turkic rulers of Arabia (fake Arabs, following the death of Islam in 655 AD),

5- Turkic “Hindu” Indians and Gypsy (fake Aryans since the Persian conquest in 530 BC), and

6- Turkic Europeans (fake liberal Christians since the “Holy” “Roman” “Empire” in 962 AD)

Plus these groups are the Turkified Scythians who invaded, enslaved, and created the Slavs and Thracians in Caucasus and Balkans since 600 BC.

“Islamic” organizations and all the Palestinian issue are Turkic Mongolian drama. Jews and Judaism were created once by the Turkic Persians, then later Zionism was created by the Turkic Ottomans. Ukraine is a Turkic old enslaved region taken from Ruthenia.

Three Turkic groups are working together to form three empires. Turkish from Balkan to China, and Gulf Empire from Oman to Mauritania, and Greater Israel inside Russia.

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The major migrations that formed Eastern European Jewry according to the Khazarian and Rhineland Hypotheses are shown in yellow and browns, respectively

The major migrations that formed Eastern European Jewry according to the Khazarian and Rhineland Hypotheses are shown in yellow and browns, respectively

Here are two researches which examine the Slavic-Turkic origins of the Ashkenazim Jews:

1- The Ashkenazic Jews: A Slavo-Turkic People in Search of a Jewish Identity, by Paul Wexler, Publisher: Slavica Pub; First edition. (December 1, 1993), ISBN-10: 0893572411

2- Jewish European Ancestry: Contrasting the Rhineland and the Khazarian Hypotheses by Eran Israeli-Elhaik, Department of Mental Health, Johns Hopkins University Bloomberg School of Public Health, McKusick-Nathans Institute of Genetic Medicine, Johns Hopkins University School of Medicine, Published: 14 December 2012

The Ashkenazic Jews: A Slavo-Turkic People in Search of a Jewish Identity, by Paul Wexler

This book, a linguist’s reassessment of early European Jewish history, will be of interest to anyone who has ever wondered how the Jewish people, lacking their own territorial base and living as a minority among often hostile non-Jewish peoples over the four corners of the globe, succeeded in preserving a separate identity for close to two thousand years.

The book makes a number of innovative and controversial claims about the relationship of the contemporary Jews to the Old Palestinian Jews. Recognizing the limitations of historical documentation, this book shows how facts about Yiddish and Modern Israeli Hebrew (presented in four recent books) can assist historians and archeologists in evaluating known data and artifacts as well as generate a new hypothesis about the origins of the Ashkenazic Jews, the north European Jews who have consituted the majority of the Jews in the world for the last several centuries.

In Wexler’s view, the Ashkenazic Jews most likely descend from a minority ethnic Palestinian Jewish emigre population that intermarried with a much larger heterogeneous population of converts to Judaism from Asia Minor, the Balkans and the Germano-Sorb lands (the Sorbs are a West Slavic population that still numbers about 70,000 in the former German Democratic Republic). Widespread conversions to Judaism that began in Asia Minor in the Christian era and ended with the institutionalization of Christianity among the Western Slavs in the beginning of the second millennium saved the tiny ethnic Palestinian Jewish population in the diaspora from total extinction.

The major non-Jewish contributors to the ethnogenesis of the Ashkenazic Jews were Slavs, though there was probably also a minor Turkic strain — both in the Caspian-Black Sea area (the descendants of the Khazars, a mainly Turkic group that converted to Judaism in the eighth century) and in the Balkans and Hungary. In all of these areas, the Turkic population early became submerged with the coterritorial Slavs. In addition to Yiddish terms of Slavic, Greek, Romance and German origin which express aspects of the Jewish religion and folk culture, the book shows that many elements of Ashkenazic folklore and religion themselves were of Slavic origin — either West (Sorbian and Polabian) or Balkan Slavic.

There is a lengthy discussion of the evidence for widespread conversion to Judaism in Asia Minor, southern Europe and the Germano-Sorbian lands up to the twelfth century and the reasons why pagan and Christian Slavs converted to Judaism. While historians have been disputing the extent of conversion to Judaism, Wexler thinks the linguistic and ethnographic evidence make the conversion evidence highly plausible. In addition, Jewish linguistic evidence refutes the traditional claims that Yiddish is a variant of High German and that Modern Hebrew is a “revived” form of Old Hebrew; new hypotheses are proposed: that Yiddish began as a Slavic language (specifically a Judaized form of Sorbian) that was re-lexified to High German at an early date, and that Modern Hebrew is, in turn, Yiddish that became re-lexified to Hebrew, and thus is also a form of Sorbian.

These facts support the author’s hypothesis of the Slavic origins of the Ashkenazic Jews, and the bulk of their religion and folk culture. The book proceeds to show how, under the conditions of relative separation from the non-Jewish population that developed after the twelfth century, the north European Jews developed elaborate processes of “Judaizing” their pagan and Christian Slavic religion and folk culture — by inserting unusually large amounts of Hebrew elements into colloquial Judeo-Sorbian/Yiddish and by reinterpreting and recalibrating religious and ethnographic practices according to biblical and talmudic precedents; customs known to be obsolete among the Christians were retained by the Jews as “Jewish” practices.

For example, the Slavo-Germanic glass-breaking ceremony intended to scare the devil away from the merrymakers at a wedding, was reinterpreted as remembrance of the destructions of the two Temples in Jerusalem. The ethnographic and religious evidence is taken mainly from discussions in the Germano-Slavic Hebrew religious literature of the thirteenth through sixteenth centuries which reveal that many rabbis were quite aware of the non-Jewish origins of Ashkenazic folklore and religious practices. Where the rabbis could not convince the masses to abandon pagan-Christian customs, they were obliged to retain them, but in a “Judaized” form. The book offers a correction to the unsubstantiated views of the late Arthur Koestler in his The Thirteenth Tribe (London 1976), that the Ashkenazic Jews are largely descended from Turkic Khazars who converted to Judaism in the Caucasus in the eighth century.

Wexler believes Koestler was right about a Slavo-Turkic basis for the north European Jews — but that he erred in assuming the preponderence of Turks over other ethnic groups, and in placing the “homeland” of the Ashkenazic Jews in the Caucasus. Where Koestler’s evidence, mainly non-linguistic, was scanty and totally unreliable, Yiddish and Ashkenazic folk culture and religion provide a wealth of varied evidence that support a primarily Slavic ethnic origin for the Ashkenazic Jews.

In opposition to the popular view that the Slavic imprint in Ashkenazic Jewish culture is a “late borrowing”, Wexler sees the Slavic elements as an “inheritance” from the pagan Slavic cultures which were to become for the most part submerged and reformed under the impact of Christianity.

Hence, Ashkenazic Judaism is essentially a Judaized form of Slavic pagan and Christian culture and religion (rather than an uninterrupted evolution of Palestinian Judaism) — and the best repository of pagan Slavic folk culture that survives to our days. Wexler also proposes that the other Jewish diasporas — e.g. the Sephardic, the Arab, Iranian, Chinese, Indian, Ethiopian and Yemenite — are also largely of non-Jewish origin.

The book compares the notion of Jewish peoplehood with attempts at rewriting the past found in many other societies. There is a bibliography of some seven hundred items and an index of examples.

Jewish European Ancestry: Contrasting the Rhineland and the Khazarian Hypotheses, by Eran Israeli-Elhaik

Abstract
The question of Jewish ancestry has been the subject of controversy for over two centuries and has yet to be resolved. The “Rhineland hypothesis” depicts Eastern European Jews as a “population isolate” that emerged from a small group of German Jews who migrated eastward and expanded rapidly. Alternatively, the “Khazarian hypothesis” suggests that Eastern European Jews descended from the Khazars, anamalgam of Turkic clans that settled the Caucasus in the early centuries CE and converted to Judaism in the 8th century. Mesopotamian and Greco–Roman Jews continuously reinforced the Judaized Empire until the 13th century.

Following the collapse of their Empire, the Judeo–Khazars fled to Eastern Europe. The rise of European Jewry is therefore explained by the contribution of the Judeo–Khazars. Thus far, however, the Khazars’ contribution has been estimated only empirically, as the absence of genome-wide data from Caucasus populations precluded testing the Khazarian hypothesis. Recent sequencing of modern Caucasus populations prompted us to revisit the Khazarian hypothesis and compare it with the Rhineland hypothesis.

We applied a wide range of population genetic analyses to compare these two hypotheses. Our findings support the Khazarian hypothesis and portray the European Jewish genome as a mosaic of Near Eastern-Caucasus, European, and Semitic ancestries, thereby consolidating previous contradictory reports of Jewish ancestry. We further describe a major difference among Caucasus populations explained by the early presence of Judeans in the Southern and Central Caucasus. Our results have important implications for the demographic forces that shaped the genetic diversity in the Caucasus and for medical studies.

Introduction
Contemporary Eastern European Jews comprise the largest ethno-religious aggregate of modern Jewish communities, accounting for approximately 90% of over 13 million Jews worldwide (Ostrer 2001). Speculated to have emerged from a small Central European founder group and thought to have maintained high endogamy, Eastern European Jews are considered a “population isolate” and invaluable subjects in disease studies (Carmeli 2004), although their ancestry remains debatable between geneticists, historians, and linguists (Wexler 1993; Brook 2006; Sand 2009; Behar et al. 2010).

Recently, several large-scale studies have attempted to chart the genetic diversity of Jewish populations by genotyping Eurasian Jewish and non-Jewish populations (Conrad et al. 2006; Kopelman et al. 2009; Behar et al. 2010). Interestingly, some of these studies linked Caucasus populations with Eastern European Jews, at odds with the narrative of a Central European founder group. Because correcting for population structure and using suitable controls are critical in medical studies, it is vital to examine the hypotheses purporting to explain the ancestry of Eastern and Central European Jews.

One of the major challenges for any hypothesis is to explain the massive presence of Jews in Eastern Europe, estimated at eight million people at the beginning of the 20th century. We investigate the genetic structure of European Jews, by applying a wide range of analyses— including three population test, principal component, biogeographical origin, admixture, identity by descent (IBD), allele sharing distance, and uniparental analyses—and test their veracity in light of the two dominant hypotheses depicting either a sole Middle Eastern ancestry or a mixed Middle Eastern–Caucasus–European ancestry to explain the ancestry of Eastern European Jews.

The “Rhineland hypothesis” envisions modern European Jews to be the descendents of the Judeans—an assortment of Israelite–Canaanite tribes of Semitic origin (figs. 1 and 2) (supplementary note S1, Supplementary Material online). It proposes two mass migratory waves: the first occurred over the 200 years following the Muslim conquest of Palestine (638 CE) and consisted of devoted Judeans who left Muslim Palestine for Europe (Dinur 1961).

Whether these migrants joined the existing Judaized Greco–Roman communities is unclear, as is the extent of their contribution to the Southern European gene pool. The second wave occurred at the beginning of the 15th century by a group of 50,000 German Jews who migrated eastward and ushered an apparent hyper baby-boom era for half a millennium (Atzmon et al. 2010). The Rhineland hypothesis predicts a Middle Eastern ancestry to European Jews and high genetic similarity among European Jews (Ostrer 2001; Atzmon et al. 2010; Behar et al. 2010).

The competing “Khazarian hypothesis” considers Eastern European Jews to be the descendants of Khazars (supplementary note S1, Supplementary Material online). The Khazars were a confederation of Slavic, Scythian, Hunnic–Bulgar, Iranian, Alans, and Turkish tribes who formed in the central–northern Caucasus one of most powerful empires during the late Iron Age and converted to Judaism in the 8th century CE (figs. 1 and 2) (Polak 1951; Brook 2006; Sand 2009).

The Khazarian, Armenian, and Georgian populations forged from this amalgamation of tribes (Polak 1951) were followed by relative isolation, differentiation, and genetic drift in situ (Balanovsky et al. 2011). Biblical and archeological records allude to active trade relationships between Proto-Judeans and Armenians in the late centuries BCE (Polak 1951; Finkelstein and Silberman 2002), that likely resulted in a small scale admixture between these populations and a Judean presence in the Caucasus.

After their conversion to Judaism, the population structure of the Judeo–Khazars was further reshaped by multiple migrations of Jews from the Byzantine Empire and Caliphate to the Khazarian Empire (fig. 1). Following the collapse of their empire and the Black Death (1347–1348) the Judeo–Khazars fled westward (Baron 1993), settling in the rising Polish Kingdom and Hungary (Polak 1951) and eventually spreading to Central and Western Europe.

The Khazarian hypothesis posits that European Jews are comprised of Caucasus, European, and Middle Eastern ancestries. Moreover, European Jewish communities are expected to be different from one another both in ancestry and genetic heterogeneity. The Khazarian hypothesis also offers two explanations for the genetic diversity in Caucasus groups first by the multiple migration waves to Khazaria during the 6th–10th centuries and second by the Judeo–Khazars who remained in the Caucasus.

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The Refuge and Exodus of Israelite to Ethiopia

The Refuge and Exodus of Israelite to Ethiopia

Sure people all over the world don’t understand why Yemen, Syria, and Iraq are ruined? and Why terrorists destroy archeological sites instead of looting them?

The answer is simply “unwanted History”.

The Promised Land to Abraham was shown to Moses while he was on the top of mountain in Yemen after he received the Written Torah (the Five Books of Moses only); and the Exodus was from Ethiopia to Yemen via Bab El-Mandeb in 1438 BC.
The Promised Land was Asir region, in Saudi Arabia. They never went to Egypt. The Israelite rejected the gift of God and forged the Scriptures. They invaded and colonized Canaan without any reason.

Joseph was sold four times, the first was in Yemen and he ended up to be raised in a rich Ethiopian house. Later he was imprisoned then became the king’s chief assistant in a small Ethiopian kingdom. Few decades later the Israelite fled drought and lack of pastures in Yemen to Ethiopia and they were treated with generosity and given land in Ethiopia.
They stayed in Ethiopia for more than 400 years and they married Ethiopians. The Israelites became aggressive and caused troubles and another junior king ordered their evacuation and expulsion. They were not allowed to take with them Ethiopian gold, silver, and cattle. The Israelites refused and took them in their Exodus.
After few centuries in 605 BC Turkic Persians defeated the kingdoms of Judea and Samaria and in 585 BC took 300 from the ruling house of David captives to Neo Babylonia and after 60 years Turkic Persians sent hundreds of thousands of Turkic settlers claiming that they were the decedents of the ruling house of David. Those new settlers were called Jews.

The Turkic Persians replaced the Torah with the Talmud and controlled the Israelites with the Jews. The Israelite were forced to divorce and marry the Turkic Jews and made it among their new unholy laws. The Israelite were unfaithful and the Jews were criminal. The Jews are not a nation, ethnicity or religion. Jewishness is a political association and culture, the older form of Zionism.

When Jesus came the Jews were furious and hostile fearing Jesus will free the Israelite and reveals the corruption and foreign origin of the Jews. That is why the Jews crucified Jesus.
On this basis, it is very important to draw clear distinctions between three different groups. First: the ancient Hebrews “sons of Israel” and who remained faithful to the scriptures, few of them are in southern Arabia, Yemen, and Ethiopia. Second: the unfaithful ancient Hebrews “sons of Israel” who invaded, colonized, and mixed with the Canaanite. And third group: the “Jews” and “Judaism” who were invented by Persia after a fraudulent return from the Babylonian Captivity, present day Jews.

There three groups differs from each other substantially in ethnicity, culture, faith, language, and legality. The only genuine true teachings of Moses and Jesus can only be found in Ethiopia together with Ark of Covenant.
Modern day Israel and Israel at the time of Jesus both are illegitimate creatures. The modern was made by Turkic Persian invaders and colonizers, and the older was made by unfaithful Israelite invaders and colonizers.
The Promised Land that the unfaithful Israelite rejected is surely in Saudi Arabia, between Mecca and Yemen. Ethiopia was only a refuge for them for more than 400 years. And Ethiopians were very generous to them.

The Israelite didn’t set foot on Egyptian soil. There are no remains, no writings, no mention in all records, and no possibility to accommodate cattle herders in a country like Egypt. There was never a walled city with gates in Egypt. The geography and names are irrelevant to Egypt, but much related to Yemen and Ethiopia.
More than 400 years without a trace is just unbelievable. This is another grand forgery and not just misinterpretation. Jewishness is a Political Organization for Turkic Mongolians
Researchers say the DNA of Yiddish speakers may have originated from four ancient villages in north-eastern Turkey. They also proved that Yiddish is not “bad German”, but it is a Turkic language mixed with Hebrew, German, Persian, and East European.

It can be stated with confidence that the Jews of northern and eastern Europe – normally known as Ashkenazim Jews – are the descendants of earlier Turkic raiders mixed with enslaved natives from the regions all around the Black Sea from Volga-Don rivers to Anatolia, Balkan, and Thracia in 650 BC.
At that time they were pagan Tengeri. Judaism (Talmudic Pharisees) was not yet invented as it began to form since 530 BC and continued till 220 AD. But, Moses’ faith (the written Hebrew Scriptures) existed before that time by about 550 years, since 1200 BC.

The Turkic raiders and colonizers of Eastern Europe were not called Jews by that time. Ashkenazi Jews became organized Jews in a political group only after 650 AD when they received members form other Turkic groups who came from Arabia, Levant, Mesopotamia, and Persia with the start of wars with Arabs in those regions.
All of the new comers to the Turkified Eastern Europe were politically Jews, as they were established in Judea and Samaria by the Turkic Persians. They were ethnically Turkic Mongolians, and religiously followed Judaism (Talmudic Pharisees) to rule over the Hebrew Sadducees and Israelite.
The combined Turkic groups worked together both from within and from the outside Arabia and Levant to stop and influence Islam and finally to control it.

Genetics and linguistic research proved that Turkish villages –Iskenaz, Eskenaz, Ashanaz, and Ashkuz were part of the original Ashkenazic homeland. It is believed that the word Ashkenaz originally comes from Ashguza – the ancient Assyrian and Babylonian name for the Iron Age Eurasian steppeland people, the Scythians.
Unfortunately, geographical name changes in Turkey have been undertaken, periodically, in bulk from 1913 to the present by successive Turkish governments. Thousands of names within the Turkish Republic or the Ottoman Empire have lost or departed from their popular or historic alternatives.
The governments have argued that such names are foreign and/or divisive against Turkish unity. The policy commenced during the final years of the Ottoman Empire and continued into the Turkish Republic. Approximately 28,000 topographic names were changed, which included 12,211 village and town names and 4,000 mountain, river, and other topographic names. The name İşkenaz was changed to Skena and many other name changes were enforced.

A map of the Arabian Peninsula showing the Hebrew-Arab Kingdom of Himyar, together with other notable Hebrew villages

A map of the Arabian Peninsula showing the Hebrew-Arab Kingdom of Himyar, together with other notable Hebrew villages

Historians and researchers must find the relationships between the Torah with Yemen and the Exodus with Ethiopia. They must notice that the Hebrew language could had passed through 4 fundamental changes due to Hebrew movements and Turkic colonization. (Yemeni era; Ethiopian Era; Post-Exodus era; and the Post-Babylonian era)

While it is clear that the Israelite presence and Exodus from Egypt never happened there are explanations for geographic name similarities (copying) between Asir and Palestine, as Prof. Salibi proved. It is most probably that the unfaithful Israelite who rejected Asir renamed many places in Canaan to match those in the original Promised Land in Asir to make their case stronger.

The late historian Kamal Salibi claimed in his book “The Bible Came from Arabia” (1985) that Asir near Yemen was the original Promised Land
Research and analysis of the Old Testament place names, corroborated by contemporary Pharaonic and Mesopotamian sources, Kamal Salibi locates the ancient land of Israel, not in Palestine, but in the Najran province of what is now Saudi Arabia. The unfaithful Israelite rejected the original Promised Land then after sometime invaded Canaan and claimed it is the Promised Land. And to convince the Israelites renamed many places with names from the original Promised Land in Asir.

Thus, as the ancient Hebrews became extinct through their assimilation into other peoples, the religion founded by Moses disappeared. The Hebrew Judges and prophets continued to spread among other peoples who had no connection with the original Hebrews of the Old Testament. In the Israelite leaders created alternative Promised Land and unholy scriptures. Then few centuries later the Turkic Persian took over that land for the Turkic Jews and invented Judaism.
It is also important to notice that The Implication, of course, is that the Jews of today are not descendants from the Old Testament tribes and, consequently, that they have no claim to the “Promised Land”, whether it is located in Palestine or elsewhere.

After looking through a gazetteer of Arabia given to him as a gift, Kamal Salibi was struck by the number of biblical place names found in the province of Asir. To satisfy his curiosity he correlated the names of places to the distances travelled according various Old Testament books of the Bible, and found that there was a close correspondence in the distances between all places in Asir and those in the Old Testament, not the discrepancies found between such places in Palestine.

His research led to the publishing of his first book on Asir, The Bible Came from Arabia and to some scholarly resistance but mostly to his ideas being completely ignored by the academic world.
Moreover, when one remembers that Jerusalem in Palestinian Israel is often referred to as “the daughter of Jerusalem”, one feels there may indeed be an original Jerusalem here in Asir. Unfortunately, to date there has been little archeological research in Asir, though the state is replete with ruins. How fascinating it would be if the Promised Land did turn out to be Asir.
Salibi’s book “The Bible Came from Arabia” is out of print, but his second book, “Secrets of the Bible People”, is still available. They make interesting reading — although, personally, I would be more interested in some credible scholastic criticism of his theories; there has been little to date.”
Through a minute analysis of Old Testament place names, corroborated by contemporary Pharaonic and Mesopotamian sources, the author locates the ancient land of Israel, not in Palestine, but in the Najran province of what is now Saudi Arabia.

Professor Kamal Suleiman Salibi (Arabic: كمال سليمان الصليبي ‎‎) (2 May 1929 – 1 September 2011) was a Lebanese historian, professor of history at the American University of Beirut (AUB).

He wrote these books:
“A History of Arabia”, Beirut, Caravan Books, 1980
“The Bible Came from Arabia”, London, Jonathan Cape, 1985
“Secrets of the Bible People”, London, Saqi Books, 1988
“Who Was Jesus? Conspiracy in Jerusalem”, London, I.B. Tauris, 1988
“The Historicity of Biblical Israel”, London, NABU Publications, 1998
“The Historicity of Biblical Israel” (second edition), Beirut, Dar Nelson, 2009
Other sources include:
“Abraham’s Pharaoh was not King of Egypt” Posted on January 3, 2016 by Dr. Ashraf Ezzat, https://ashraf62.wordpress.com/2016/01/03/pharaoh-of-abraham-was-not-king-of-egypt/
“Ancient Egypt knew no Pharaohs nor any Israelites” by Dr. Ashraf Ezzat, Kindle Edition, 153 pages, Published March 3rd 2015
“Palestine is not the Jews’ Promised Land” (2015 book) by Dr. Ashraf Ezzat, available on US Amazon for only ($4.99) and at a lower price on Kindle Unlimited.
Books in Arabic include:
“Moses and Pharaoh in the Arabian Peninsula”, 2007, 136 pages, by Ahmed Aldbash
“Geography of the Torah Egypt and the Children of Israel in Asir” by Ziad Mona
“The Arabic Bible and Jerusalem” by Faraj Allah Saleh Dib. Beirut. : Dar Nawfal
“Yemen and the prophets of the Torah”, 1, 211 pages, Published October 11th 2012

A great source about the Ethiopian history with Israelite is Bernard Leeman:
“The Queen Of Sheba & Biblical Scholarship” – July 21, 2015, by Bernard Leeman, 276 pages, Publisher: CreateSpace Independent Publishing Platform; First Edition edition (July 21, 2015), ISBN-10: 1515169618, ISBN-13: 978-1515169611 (https://www.amazon.com/Queen-Sheba-Biblical-Scholarship/dp/1515169618) also (https://www.free-minds.org/sites/default/files/Sheba.pdf) 268 pages (Printed in Thailand)
“The Queen of Sheba and Africa: A Reassessment of the Sheba-Menelik Cycle of the Kebra Nagast in the Light of the Salibi Hypothesis”, Bernard Leeman
“NUBIAN MOSES, ETHIOPIAN EXODUS, ARABIAN SOLOMON”
“RECONSTRUCTING THE OLD TESTAMENT NARRATIVE”
“THE ARK OF THE COVENANT” (16 August 2016 update), Bernard Leeman
“Second Sabaean Inscription at Adi Kaweh ca 800 BC mentioning Hebrew”, Bernard Leeman

Here are four published articles describe the findings of a research and contradicts earlier theories that Yiddish is an old German dialect or of any European origin. The study, titled “Localizing Ashkenazic Jews to primeval villages in the ancient Iranian lands of Ashkenaz” was conducted by researchers from three universities in the U.K., U.S., and Israel. It was published in the journal Genome Biology and Evolution.
Important Notice: The four articles, for unclear reasons, try to justify the Turkic presence in the region with trade along the Silk Road, while ignoring the raiding, colonization, and enslavement of Western Asia, Eastern Europe, the Caucasus, the Balkan, and Anatolia.
The creation of the Slavic group, the mass migration and invasions of the Sea people, and the simultaneous collapse of several great civilizations that occurred in 1177 BC all might be linked to earlier Turkic raids.

The four articles are HERE

 

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