Scripture and Scholars say...

1 Ki. 14:15, God “shall scatter” Israel “beyond the river,” not all in one place.

2 Ki. 10:32, “In those days the Lord began to cut off parts of Israel...” –before their final complete exile.

2 Ki. 17:6, The Assyrian king “captured Samaria and exiled Israel”

Deut. 29:28, “cast them into another land, as it is this day”

Isa. 5:26 “the end of the earth”

Isa. 11:11-12, “the four corners of the earth”

Isa. 27:13 (Vulgate), “those lost from the land of Assyria”

Isa. 49:9, “say to the prisoners, Go forth; to them that are in darkness, Show yourselves.” An address to the lost ten tribes according to Jewish midrash “Pesikta Rabbati 31:10”

Isa. 49:21, (Ten Tribes:) “where had they been?”

Jer. 15:4, “I will cause them to be removed into all kingdoms of the earth”

Hos. 2:14, “I will allure her, and bring her into the wilderness,” not a return to Canaan.

Hos. 8:8, “Israel is swallowed up now among the nations”

Hos. 9:17, “wanderers among the nations”

Ezra 1:15, ONLY “Judah and Benjamin” returned; remaining ten tribes did not return

“Israel and Judah... developed more or less independent of the other, Israel in the north and Judah in the south; and only gradually did circumstances bring them together, and then came the inevitable clash of interests, religious as well as political.” –"Hebrew Origins," Theophile James Meek, 1936, p.76

“Israel as a kingdom was never restored from Assyria, as Judah was from Babylon after 70 years.” –Jamieson, Faucett, Brown Commentary, p.650

“There never was a real return from the exile, although some individuals doubtless returned...the captivity of Israel did not actually terminate at 538 [B.C.], nor, in fact, ever.” –Geo. Ricker Berry, Colgate-Rochester Divinity School, “Was Ezekiel in the Exile?” pp.89, 92 (Journal of Biblical Literature 49 (1930)

“Many of the towns in southern Judah and Simeon were not reoccupied after the exile. This process was quite as disastrous as it is portrayed in the Old Testament...” –Thos. Davis, “Shifting Sands,” Oxford Univ. Press, 2004

“That the Redeemer comes ‘from Zion’ [Isa. 59:20] for Israel implies that Israel is in exile...” –G.K. Beale and D.A. Carson, “Commentary on the New Testament Use of the Old Testament,” Baker Academic, 2007, p.674

“The exile, into all lands, among all nations, was as irrevocably decreed as was the destruction of the city.” –Charles C. Torrey, Yale University, Journal of Biblical Literature 56 (1937), p.206

“...the returnees came only from the tribes of Judah and Benjamin —the exiles in Babylon. The ten tribes did not return...the loss of the [ten] tribes marked the greatest demographic defeat inscribed in Jewish memory since Biblical times.” –Zvi Ben-Dor Benite, “The Ten Lost Tribes: A World History,” Oxford Univ. Press, 2009, pp.17, 117

“Evidently it was a token return...” –Frank Moore Cross, Harvard University, “A Reconstruction Of The Judean Restoration,” Journal of Biblical Literature 94 (1975), p.15

“The tree of Israel, grown from one root with various branches, was cut into pieces.” –John Calvin, cited in Boer, “John Calvin,” pp. 190-191

“The ten [tribes] which had previously been carried away being scattered among the Parthians, Medes, Indians, and Ethiopians never returned to their native country, and are to this day held under the sway of barbarous nations.” –Sulpitius Severus (circa. 360-420 A.D.), Severus, Sacred History, bk ii, ch. Ii, in Schaff, et al., transl. Sulpitius Severus

“Jewish people often thought that ten of the twelve tribes were lost and would be restored only in the end time.” –Craig Keener, “A Commentary on the Gospel of Matthew,” Eerdmans, 1999, p.315

The ten tribes’ not returning opened “a huge wound that does not heal.” –Talmudic Haga, Sefer Ha-Berit Ha-Hadash

"The prophecy of a restored and reunited Israel and Judah...was never actually to be fulfilled... Intransigence on the part of both...produced separate and irreconcilable societies that were never able to reunite." -Bruce Vawter, "Amos, Hosea, Micah, With An Introduction To Classical Prophecy," p.81






The Story Of Celto-Saxon Israel

Synopsis and Book Excerpt


WH Bennett picture

By the late scholar,

W.H. Bennett,


Royal Geographic Society



Story Of Celto-Saxon Israel book cover            This is the story of a missing branch of God’s chosen people, the Israelites. Ten tribes of the northern Hebrew kingdom of “Ephraim” were conquered, taken into captivity by the Assyrians in the eighth century, B.C., and never heard from again. Jewish and Christian scholars have long speculated on their disappearance, and Christ in the New Testament alluded to their continuing existence. Where did they go?

            Historian and scholar, W.H. Bennett, a long-time Fellow of the Royal Geographic Society, spent over fifty years following their trail. He examined leads such as language, heraldry, culture, and prophecy fulfillment, solving at last the mystery of their disappearance from the Middle-East scene, and their identification in the world today.

            This book traces Scripture and historic evidence of the Israelites from the time of Abraham, through their trials in Egypt, the Wilderness, Canaan-land, and finally culminating in their land-sea migrations westward over the centuries. In separate chapters, Mr. Bennett examines twelve early tribes who entered Europe from Asia, showing that each of them had very distinctive Hebrew-Semitic cultural evidences.

            Over 175 maps, charts, and illustrations, as well as twelve valuable appendices, help tell the story of these lost Israelites. The information contained in this book is the key that will explain the fulfillment of the promises and covenants of the Bible in our world today. Nearly 250 pages (236 + xii), including 22 pages of comprehensive indexes!. Second edition available in either hardcover or softcover. Price is US$16 softcover, US$20 hardcover, plus $5 for packaging/shipping. Orders may be addressed to Bible Blessings or purchased online at Following is reprinted one of the representative book chapters, but without the many illustrations provided in the book itself.



The Saxons


            Following the arrival of the Cymry about 400 A.D., no important migration into Britain took place for about 800 years. During the latter part of this period, the Romans invaded and occupied part of the country, but this was a military occupation only. Few Romans settled in Britain, and all of the military forces were withdrawn about A.D. 410.

            The next permanent settlers to come into Britain were the Saxons, who began to arrive from northwestern Germany and southern Denmark about the year 450. They were divided into a number of tribes, one of which, the Angles, gave us the names England and English. The Saxon invasion of Britain was bitterly resisted by the Britons. This struggle lasted for nearly two centuries, but as more and more Saxons arrived, they gradually drove most of the Britons into the northern and western parts of the country and into the Brittany area of northwest France.

            As we have previously established the Israelitish identity of the ancient Britons, the question now arises, were these newcomers also Israelites? In considering this question, the first point to note is that the Saxons, who came into Britain from Germany and Denmark, were not natives of those regions. The Saxons had previously migrated to Western Europe from  their former home east of the Black Sea. Historians, both ancient and modern, state that they were descended from the Sacae, a people who came into Eastern Europe from Media shortly after 700 B.C. This is certainly important, for that date is during the same period in which the Israelites were taken captive TO Media. We know that within a few years of being taken there they regained their freedom and migrated north-westward into Europe.

            Thus we see that Israel’s grave was the Saxon’s birthplace, for the Saxons first appear in history coming into Eastern Europe from Media shortly after 700 B.C., and the Israelites disappeared shortly after 700 B.C. while also migrating into eastern Europe from Media. Two such large migrations at the same time and place are hardly likely; it seems obvious that they were identical, and that the Saxons were Israelites under a new name.

            Leading vowels were often dropped in Semitic languages. As an example, the city of Istanbul is also known as “Stambole.” Historian Paul MacKendrick wrote in The Iberian Stones Speak (p.26), that the city of Lisbon on the Iberian (Spanish) Peninsula was originally known as “Olisipo,” and the leading vowel was dropped over time. Conversely, at the end of words, Semitic speech “frequently added an aleph [letter “a”] to words which in Hebrew terminated with a consonant.” (Sir William Drummond, Origines, p.52) As a result, the name, Isaac, became “Saca,” “Saka,” or “Sacae.”

The greatest of Saxon historians, Sharon Turner, in History Of The Anglo-Saxons, (I:100-101) traced the word, ”Saxon” to the words, “Sacae-Suna,” meaning the “Sons of the Sacae” saying, “[Roman geographer] Ptolemy mentions a Scythian people, sprung from the SAKAI, by the name of Saxones… Sakai-Suna, or the Sons of the Sakai, abbreviated into Saksun, which is the same sound as Saxon, seems a reasonable etymology of the word, Saxon.” One of the greatest of literary scholars, John Milton, in his History of Britain, also tied the origins of the Anglo-Saxons with the SAKA and the Mid-East in these words: “They were a people thought by good writers to be descended from the SCYTHIANS or SAKA, AFTERWARDS CALLED SACASONS, who with a flood of other nations came into Europe about the time of the decline of the Roman Empire.”

The name ”Saxon” therefore means, “Sons of Isaac.” Such a name for Israel was prophesied in Genesis 21:12: “And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.” In Amos 7:18, written about the time of the captivity of Israel, Abraham’s descendants are called,the house of Isaac.” (compare Rom. 9:7 and Heb. 11:18) The Israelites received that name because of their descent from Jacob-Israel, but they were later called by the name of Jacob’s father, Isaac; rather than being known as the Israel people, they were to be known as the Isaac or Saac people. This is what the word, Sacae, means – the Sac people. As the word Saxon is merely an English form of Sacae, it follows that in their name itself we have proof of the Israelitish identity of the Saxons.

            We also have conclusive evidence offered by the historians of the Persian Empire. The Encyclopedia of Religions provides evidence from ancient Persian sources that the Saxon tribes originated in Medo-Persia, in the same place the lost tribes of Israel disappeared from history. They state, “The Mazdean author of the Zend scripture called Vendidad, perhaps before 500 B.C., speaks of the… ‘Aryan home’ as being on the ‘good river Daitya’, which is traditionally the Araxes, flowing from near Mt. Ararat eastwards to the Kaspian. Interestingly enough, the Bible Apocyrpha in 2 Esdras 13:40-46 says that the lost tribes of Israel “crossed the Araxes” traveling northward, so the dispersed house of Israel and the Saxons both traversed the identical route into Europe at the very same time in history. To be more precise, they started out on their journey as “Saca-Suna” or “Sons of the Saca,” and ended up in Europe as “Saxons.” The Encyclopedia of Religions continues saying, “…This indicates a descent through the Caucasus… If the tradition that the Daitya River is the Araxes be reliable, these Aryans would be Medes.” (I:154) This encyclopedia reasons that since the Saxons originated in Medo-Persia, they must be Medo-Persians in disguise! But this conclusion is not sound. The Persians recorded a military battle with the SAKA, indicating that they were not the same people. It never occurred to the encyclopedia authors that the Saxons could be a separate people sent as captives into Media, the lost house of Israel.

            Historian Sharon Turner verified the Medo-Persian connection, saying, “This important fact of a part of Armenia having been named SAKASINA, is mentioned by [ancient Roman historian] Strabo in another place, and seems to give a geographical locality to our primeval ancestors, and to account for the PERSIAN WORDS THAT OCCUR IN THE SAXON LANGUAGE, as they must have come into Armenia from the northern regions of Persia.” (History of the Anglo-Saxons, I:100-101) The early Saxon language included hundreds of Medo-Persian words, indicating that the ancestors of the Saxons had resided in Medo-Persia for some time before migrating through the Caucasus Mountains into Europe. Sharon Turner gives yet additional proof that the modern Anglo-Saxon peoples are descended from the ancient SAKA, whom we identified as the lost tribes of the house of Isaac. He says, “These marauding SAKAI or Saka-sani, were gradually propelled to the western coasts of Europe… There was a people called SAXOI on the Euxine [Black Sea], according to [early 6th century historian] Stephanus [Byzantius].” These writers refer to the Israelites in Media as SACA, SAKAI, or SAXOI. Since ancient writers declare that the Saxons of Europe were descended from the Sacae who came into Europe from Media, and as language study identifies the Sacae as the house of Isaac, we have a positive chain of evidence proving the Israelitish identity of the Saxons.

            For additional information on the origin of the Saxons, see  Appendix 6 for a selection from historian Sharon Turner’s, History of the Anglo-Saxons, and Appendix 3 containing the text of the ancient Persian Behistun Rock which refers to the Sacae at the time of Israel’s dispersion to that land.   [End of Selection]



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