The African And Arabic Origins Of The Hebrew Bible

THE BANTU ARE THE ANCIENT HEBREW ISRAELITES OF THE BIBLETHE SECRET OF THE VATICAN:When Bantus came to Africa, they controlled west, central, east and Southern Africa. They took all the forest to pygmies to avoid the spreading of Islam. Those from the west joined Bantu gala in the forest to shield against Muslims. And they called themselves bar-kongolo in DRC. Bantus' also called themselves yahounds. (yehud-Aramaic Hebrew) meaning 'judah' which is the same capital of Cameroon to day (yahounde).Most of the tribes in Zambian and Southern Africa can trace their roots from West and east Africa. Most of the tribes kept the samba (Shabbat) which is still being practice in Brazil and Cuba. Others have kept the circumcision of male's among African tribes ; others lost the tradition.Most of them were killed if they kept Shabbat. Bantus were also given a title by the Muslims as the "people of the book". This is because the arabs stated trading in slaves 1,000 years before the European slave trade. Hence, informed the Portuguese about the people of the book, a people cursed by God and predestined as slaves (Deuteronomy 28: 15-68).The Muslims also called the western Sudan yahoode which means, "the lost tribes of Israel". These Hebrews were also led captive in to many African nations by many indigenous tribes on the west and east coast of Africa. Some were sold on the basis of losing in a war. Tribes men would sell Hebrews directly to Europeans and Muslims.The word "Kongolo" ancient 'koungelo' is derived from two Hebrew words; In this case, we have "kun" meaning established and "gelo" or "golo" means exile, today It is called CONGO. 95 to 99 of Bayithu or Bantu slaves came from the following places along the Atlantic and Indian oceans. Zanji land or Zanzibar in Tanzania is one of the first places were slaves came through and more accuracy is needed to determine the percentage.2.Congo DR and Angola 39.4% Southeast Africa Mozambique and Madagascar 4.7%Nigeria delta, Cameroon, Equatorial Guine and Gabon Bantu slaves 14.6%Senegal and Gambia 4.8%Guinea, Guinea Bissau and Sierra Leon 4.1%Liberia and Ivory coast 1.8%Gold coast (Ghana and Ivory coast) 10.4%

Fascinating study by eminent scholar explores 3,000 years of relations between Jews and Arabs. Topics include Jewish traditions in Islam, Islamic influence on Jewish philosophy, Jewish and Islamic mysticism and poetry.

In this massive work, Joseph J. Williams documents the Hebraic practices, customs, and beliefs, which he found among the people of Jamaica and the Ashanti of West Africa. He initially examines the close relationship between the Jamaican and the Ashanti cultures and the folk beliefs. He then studies the language and culture of the Ashanti (of whom many Jamaicans have descended) by comparing them to well known and established Hebraic traditions. William's findings suggest stunning similarities. And, he challenges the reader by concluding that Hebraic traditions must have swept across "negro Africa" and left its influence "among the various tribes." While Williams presents a strong case, his evidence, including hundreds of quoted sources, also builds a strong case for the reverse--that an indigenous, continent-wide belief system among African people stands at the very root of Hebrew culture and Western religion. First published in 1931 and long out-of-print, today's reader will find Hebrewisms a valuable resource for understanding the cultural unity of African people.

The author uses linguistic, ethnographic, and historical evidence to support his theory that the origins of Sephardic Jews are predominantly Berber and Arab.

An important contribution to Old Testament studies focusing on the Table of Nations (Genesis 10) as well as clear Black African elements in Old Testament scripture and theology.

Black Jews in Africa and the Americas tells the fascinating story of how the Ashanti, Tutsi, Igbo, Zulu, Beta Israel, Maasai, and many other African peoples came to think of themselves as descendants of the ancient tribes of Israel. Pursuing medieval and modern European race narratives over a millennium in which not only were Jews cast as black but black Africans were cast as Jews, Tudor Parfitt reveals a complex history of the interaction between religious and racial labels and their political uses. For centuries, colonialists, travelers, and missionaries, in an attempt to explain and understand the strange people they encountered on the colonial frontier, labeled an astonishing array of African tribes, languages, and cultures as Hebrew, Jewish, or Israelite. Africans themselves came to adopt these identities as their own, invoking their shared histories of oppression, imagined blood-lines, and common traditional practices as proof of a racial relationship to Jews. Beginning in the post-slavery era, contacts between black Jews in America and their counterparts in Africa created powerful and ever-growing networks of black Jews who struggled against racism and colonialism. A community whose claims are denied by many, black Jews have developed a strong sense of who they are as a unique people. In Parfitt’s telling, forces of prejudice and the desire for new racial, redemptive identities converge, illuminating Jewish and black history alike in novel and unexplored ways.