Ten Lost Tribes

The ten lost tribes were the ten of the Twelve Tribes of Israel that were said to have been exiled from the Kingdom of Israel after its conquest by the Neo-Assyrian Empire circa 722 BCE.[1][2] These are the tribes of Reuben, Simeon, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Manasseh, and Ephraim; all but Judah and Benjamin (as well as some members of Levi, the priestly tribe, which did not have its own territory). The Jewish historian Josephus (37–100 CE) wrote that "there are but two tribes in Asia and Europe subject to the Romans, while the ten tribes are beyond Euphrates till now, and are an immense multitude, and not to be estimated by numbers".[3]

In the 7th and 8th centuries CE, the return of the lost tribes was associated with the concept of the coming of the messiah.[4]: 58–62 Claims of descent from the "lost tribes" have been proposed in relation to many groups,[5] and some religions espouse a messianic view that the tribes will return.

Historians have generally concluded the tribes assimilated into the local population, but this has not stopped various religions from asserting that some survived as distinct entities. Zvi Ben-Dor Benite, a professor of Middle Eastern history, states: "The fascination with the tribes has generated, alongside ostensibly nonfictional scholarly studies, a massive body of fictional literature and folktale."[4]: 11 Anthropologist Shalva Weil has documented various differing tribes and peoples claiming affiliation to the Lost Tribes throughout the world.[6]

Scriptural basisEdit

Delegation of the Northern Kingdom of Israel, bearing gifts to the Assyrian ruler Shalmaneser III, circa 840 BCE, on the Black Obelisk, British Museum.

The scriptural basis for the idea of lost tribes is 2 Kings 17:6: "In the ninth year of Hoshea, the king of Assyria took Samaria, and carried Israel away unto Assyria, and placed them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes."

According to the Bible, the Kingdom of Israel and Kingdom of Judah were the successor states to the older United Monarchy of Israel. The Kingdom of Israel came into existence in about the 930s BCE after the northern tribes of Israel rejected Solomon's son Rehoboam as their king. Nine tribes formed the Kingdom of Israel, the tribes of Reuben, Issachar, Zebulun, Dan, Naphtali, Gad, Asher, Ephraim, and Manasseh.

The tribes of Judah and Benjamin remained loyal to Rehoboam, and formed the Kingdom of Judah. In addition, members of the Tribe of Levi were located in cities in both kingdoms. According to 2 Chronicles 15:9, members of the tribes of Ephraim, Manasseh, and Simeon fled to Judah during the reign of Asa of Judah (c. 911–870 BCE).

In c. 732 BCE, the Assyrian king Tiglath-Pileser III sacked Damascus and Israel, annexing Aramea[7] and territory of the tribes of Reuben, Gad and Manasseh in Gilead including the desert outposts of Jetur, Naphish, and Nodab. People from these tribes were taken captive and resettled in the region of the Khabur River system in Assyria/Mesopotamia. Tiglath-Pilesar also captured the territory of Naphtali and the city of Janoah in Ephraim, and an Assyrian governor was placed over the region of Naphtali. According to 2 Kings 16:9 and 15:29, the population of Aram and the annexed part of Israel was deported to Assyria.

Israel Finkelstein estimated that only a fifth of the population (about 40,000) were actually resettled out of the area during the two deportation periods under Tiglath-Pileser III, Shalmaneser V and Sargon II.[8][page needed] Many also fled south to Jerusalem, which appears to have expanded in size fivefold during this period, requiring a new wall to be built, and a new source of water (Siloam) to be provided by King Hezekiah.[9] Furthermore, 2 Chronicles 30:1–11 explicitly mentions northern Israelites who had been spared by the Assyrians—in particular, members of Dan, Ephraim, Manasseh, Asher, and Zebulun—and how members of the latter three returned to worship at the Temple in Jerusalem at that time.

The story of Anna on the occasion of the Presentation of Jesus at the Temple in the New Testament names her as being of the (lost) tribe of Asher (Luke 2:36).

The Hebrew Bible does not use the phrase "ten lost tribes", leading some to question the number of tribes involved. 1 Kings 11:31 states that the kingdom would be taken from Solomon and ten tribes given to Jeroboam:

And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee.

But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.

Biblical apocryphaEdit

According to Zvi Ben-Dor Benite:

Centuries after their disappearance, the ten lost tribes sent an indirect but vital sign ... In 2 Esdras, we read about the ten tribes and "their long journey through that region, which is called Arzareth" ... The book of the "Vision of Ezra", or Esdras, was written in Hebrew or Aramaic by a Jew in Israel sometime before the end of the first century CE, shortly after the destruction of the temple by the Romans [in 70 CE]. It is one of a group of texts later designated as the so-called Apocrypha—pseudoepigraphal books - attached to but not included in the Hebrew biblical canon.[4]: 57



There are discussions in the Talmud as to whether the ten lost tribes will eventually be reunited with the Tribe of Judah; that is, with the Jewish people.[10] In the Talmud, Tractate Sanhedrin equates the exile of the lost tribes with being morally and spiritually lost. In Tractate Sanhedrin 110B, Rabbi Eliezer states:

Just like a day is followed by darkness, and the light later returns, so too, although it will become 'dark' for the ten tribes, God will ultimately take them out of their darkness.

In the Jerusalem Talmud,[11] Rabbi Shimon ben Yehudah, of the town of Acco, states in the name of Rabbi Shimon:

If their deeds are as this day's, they will not return; otherwise they shall.

An Ashkenazi Jewish legend speaks of these tribes as Die Roite Yiddelech, "the little red Jews", who were cut off from the rest of Jewry by the legendary river Sambation, "whose foaming waters raise high up into the sky a wall of fire and smoke that is impossible to pass through."[12]


Apocryphal accounts concerning the Lost Tribes, based on biblical accounts to varying degrees, have been produced by both Jews and Christians since at least the 17th century.[4]: 59 An increased currency of tales relating to lost tribes that occurred in the 17th century was due to the confluence of several factors. According to Tudor Parfitt:

As Michael Pollack shows, Menasseh's argument was based on "three separate and seemingly unrelated sources: a verse from the book of Isaiah, Matteo Ricci's discovery of an old Jewish community in the heart of China and Antonio Montezinos' reported encounter with members of the Lost Tribes in the wilds of South America".[13]: 69

In 1649 Menasseh ben Israel published his book, The Hope of Israel, in Spanish and in Latin in Amsterdam; it included Antonio de Montezinos' account of the Lost Tribes in the New World.[14][15] An English translation was published in London in 1650. In it Menasseh argued and for the first time tried to give learned support in European thought and printing to the theory that the native inhabitants of America at the time of the European discovery were actually descendants of the [lost] Ten Tribes of Israel.[14] Menasseh noted how important Montezinos' account was,

for the Scriptures do not tell what people first inhabited those Countries; neither was there mention of them by any, til Christop. Columbus, Americus, Vespacius [sic], Ferdinandus, Cortez [sic], the Marquesse Del Valle [sic], and Franciscus Pizarrus [sic] went thither ...[16]

He wrote on 23 December 1649: "I think that the Ten Tribes live not only there ... but also in other lands scattered everywhere; these never did come back to the Second Temple and they keep till this day still the Jewish Religion ..."[17]: 118

In 1655, Menasseh ben Israel petitioned Oliver Cromwell to allow the Jews to return to England in furtherance of the Messianic goal. (Since the Edict of Expulsion in 1290, Jews had been prohibited by law from living in England.) With the approach of 1666, considered a significant date, Cromwell was allegedly interested in the return of the Jews to England because of the many theories circulating related to millennial thinking about the end of the world. Many of these ideas were fixed upon the year 1666 and the Fifth Monarchy Men who were looking for the return of Jesus as the Messiah; he was expected to establish a final kingdom to rule the physical world for a thousand years. Messianic believers supported Cromwell's Republic in the expectation that it was a preparation for the fifth monarchy—that is, the monarchy that should succeed the Babylonian, Persian, Greek, and Roman world empires.[citation needed]

Latter-day Saint MovementEdit

The Book of Mormon is based on the premise that two families of Israelites escaped from Israel shortly before the sacking of Jerusalem by Nebuchadnezzar, constructed a ship, sailed across the ocean, and arrived in the New World. They are among the ancestors of Native American tribes and the Polynesians.[18] Adherents believe the two founding tribes were called Nephites and Lamanites, that the Nephites obeyed the Law of Moses, practiced Christianity, and that the Lamanites were rebellious. Eventually the Lamanites wiped out the Nephites around CE 400, and they are among the ancestors of Native Americans.

The Church of Jesus Christ of Latter-day Saints (LDS Church) believes in the literal gathering of Israel, and the Church actively preaches the gathering of people from the twelve tribes.[19] "Today Israelites are found in all countries of the world. Many of these people do not know that they are descended from the ancient house of Israel," the church teaches in its basic Gospel Principles manual. "The Lord promised that His covenant people would someday be gathered .... God gathers His children through missionary work. As people come to a knowledge of Jesus Christ, receiving the ordinances of salvation and keeping the associated covenants, they become 'the children of the covenant' (3 Nephi 20:26)."

The church also teaches that

"The power and authority to direct the work of gathering the house of Israel was given to Joseph Smith by the prophet Moses, who appeared in 1836 in the Kirtland Temple. ... The Israelites are to be gathered spiritually first and then physically. They are gathered spiritually as they join The Church of Jesus Christ of Latter-day Saints and make and keep sacred covenants. ... The physical gathering of Israel means that the covenant people will be 'gathered home to the lands of their inheritance, and shall be established in all their lands of promise' (2 Nephi 9:2). The tribes of Ephraim and Manasseh will be gathered in the Americas. The tribe of Judah will return to the city of Jerusalem and the area surrounding it. The ten lost tribes will receive from the tribe of Ephraim their promised blessings (see D&C 133:26–34). ... The physical gathering of Israel will not be complete until the Second Coming of the Savior and on into the Millennium (see Joseph Smith—Matthew 1:37)."[20]

One of their main Articles of Faith, which was written by Joseph Smith, is as follows: "We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory." (LDS Articles of Faith #10)

Regarding the Ezekiel 37 prophecy, the church teaches that the Book of Mormon is the stick of Ephraim (or Joseph) mentioned and that the Bible is the stick of Judah, thus comprising two witnesses for Jesus Christ. The church believes the Book of Mormon to be a collection of records by prophets of the ancient Americas, written on plates of gold and translated by Joseph Smith c. 1830. The church considers the Book of Mormon one of the main tools for the spiritual gathering of Israel.

Historical viewEdit

Historians generally concluded that the groups which were referred to as the Lost Tribes merged with the local population. For instance, the New Standard Jewish Encyclopedia states: "In historic fact, some members of the Ten Tribes remained in the land of Israel, where apart from the Samaritans some of their descendants long preserved their identity among the Jewish population, others were assimilated, while others were presumably absorbed by the last Judean exiles who in 597–586 BCE were deported to Assyria ... Unlike the Judeans of the southern Kingdom, who survived a similar fate 135 years later, they soon assimilated ..."[21]


The Ten Lost Tribes became, along with Prester John and El Dorado, an object for exploration and contact in the Age of Discovery and colonialism.[22]

The enduring mysteries surrounding the disappearance of the tribes later became a source of numerous largely mythological narratives in recent centuries, with historian Tudor Parfitt arguing "this myth is a vital feature of colonial discourse throughout the long period of European overseas empires, from the beginning of the fifteenth century, until the later half of the twentieth".[13]: 1, 225

However, Parfitt's other research indicated some possible ethnic links between several older Jewish Diaspora communities in Asia and Africa and the Middle East, especially those established in pre-colonial times. For example, in his Y-DNA studies of males from the Lemba people, Parfitt found a high proportion of paternal Semitic ancestry, DNA that is common to both Arabs and Jews from the Middle East.[23]

His later genetic studies of the Bene Israel of India, the origins of whom were obscure, also concluded that they were predominantly descended from males from the Middle East, largely consistent with their oral histories of origin.[24] These findings subsequently led other Judaising groups, including the Gogodala tribe of Papua New Guinea, to seek help in determining their own origins.[25]

Ethnology and anthropologyEdit

Expanded exploration and study of groups throughout the world through archeology and the new field of anthropology in the late 19th century led to a revival or reworking of accounts of the Lost Tribes.[26] For instance, because archeological finds of the Mississippian culture's complex earthwork mounds seemed beyond the skills of the Native American cultures known to European Americans at the time of their discovery, it was theorized that the ancient civilizations involved in the mounds' construction were linked to the Lost Tribes. They tried to fit new information into a biblical construct.[27] However, the earthworks across North America have been conclusively linked to various Native groups, and the archaeologists now consider the theory of non-Native origin to be pseudo-science.[28][page needed]

Groups which claim descent from the Lost TribesEdit

Pashtuns of Afghanistan and PakistanEdit

Among the Pashtuns, there is a tradition of being descended from the exiled lost tribes of Israel.[29] This tradition was referenced in 19th century western scholarship and it was also incorporated in the "Lost Tribes" literature which was popular at that time (notably George Moore's The Lost Tribes of 1861). Recently (2000s), interest in the topic has been revived by the Jerusalem-based anthropologist Shalva Weil, who was quoted in the popular press as stating that the "Taliban may be descended from Jews".[30]

The traditions surrounding the Pashtuns being the remote descendants of the "Lost Tribes of Israel" are to be distinguished from the historical existence of the Jewish community in eastern Afghanistan or northwest Pakistan which flourished from about the 7th century to the early 20th century, but has essentially disappeared from the region due to emigration to Israel since the 1950s.

Mughal-era historiographyEdit

According to the Encyclopaedia of Islam, the theory of Pashtun descent from Israelites can be traced to Makhzan-e-Afghani, a history book which was compiled for Khan-e-Jehan Lodhi in the reign of the Mughal Emperor Jehangir in the 17th century.

Modern findingsEdit

The Pashtuns are a predominantly Sunni Muslim Iranic people, native to Afghanistan and Pakistan, who adhere to an indigenous and pre-Islamic religious code of honor and culture, Pashtunwali. The belief that the Pashtuns are descended from the lost tribes of Israel has never been substantiated by concrete historical evidence.[31][32] Many members of the Taliban hail from the Pashtun tribes and they do not necessarily disclaim their alleged Israelite descent.[33][34]

In Pashto, The tribal name 'Yusef Zai' means the "sons of Joseph".[34]

A number of genetic studies on Jews refute the possibility of a connection, whereas others maintain a link.[35]: 117 In 2010, The Guardian reported that the Israeli government was planning to fund a genetic study in order to test the veracity of a genetic link between the Pashtuns and the lost tribes of Israel. The article stated that "Historical and anecdotal evidence strongly suggests a connection, but definitive scientific proof has never been found. Some leading Israeli anthropologists believe that, of all the many groups in the world which claim to have a connection to the 10 lost tribes, the Pashtuns, or Pathans, have the most compelling case."[36]

Assyrian JewsEdit

Some traditions of the Assyrian Jews[37][38][39][40] claim that Israelites of the tribe of Benjamin first arrived in the area of modern Kurdistan after the Neo-Assyrian Empire's conquest of the Kingdom of Israel during the 8th century BCE; they were subsequently relocated to the Assyrian capital.[41] During the first century BCE, the Assyrian royal house of Adiabene—which, according to the Jewish historian Flavius Josephus, was ethnically Assyrian and whose capital was Erbil (Aramaic: Arbala; Kurdish: Hewlêr‎)—was converted to Judaism.[42][43] King Monobazes, his queen Helena, and his son and successor Izates are recorded as the first proselytes.[44]

Kashmiri JewsEdit

The theory of Kashmiri descent from lost tribes of Israel was first suggested by Al-Biruni, the famous 11th-century Persian Muslim scholar. According to Al Biruni, "In former times the inhabitants of Kashmir used to allow one or two foreigners to enter their country, particularly Jews, but at present they do not allow any Hindus whom they do not know personally to enter, much less other people."[45]

François Bernier, a 17th-century French physician and Sir Francis Younghusband, who explored this region in the 1800s, commented on the similar physiognomy between Kashmiris and Jews,[45][46] including "fair skin, prominent noses," and similar head shapes.[47][48][49]

Baikunth Nath Sharga argues that, despite the etymological similarities between Kashmiri and Jewish surnames, the Kashmiri Pandits are of Indo-Aryan descent while the Jews are of Semitic descent.[50]

Cochin JewsEdit

Cochin Jews are the oldest group of Jews in India, with roots that are claimed to date back to the time of King Solomon.[51][52] The Cochin Jews settled in the Kingdom of Cochin in South India,[53] now part of the state of Kerala.[54][55] As early as the 12th century, mention is made of the Jews in southern India. The Jewish traveler Benjamin of Tudela, speaking of Kollam (Quilon) on the Malabar Coast, writes in his Itinerary: "...throughout the island, including all the towns thereof, live several thousand Israelites. The inhabitants are all black, and the Jews also. The latter are good and benevolent. They know the law of Moses and the prophets, and to a small extent the Talmud and Halacha."[56] These people later became known as the Malabari Jews. They built synagogues in Kerala beginning in the 12th and 13th centuries.[57][58] They are known to have developed Judeo-Malayalam, a dialect of Malayalam language.

Bnei MenasheEdit

Since the late 20th century, some tribes in the Indian North-Eastern states of Mizoram and Manipur have been claiming that they are Lost Israelites and they have also been studying Hebrew and Judaism.[59][60] In 2005, the chief rabbi of Israel ruled that the Bnei Menashe are descended from a lost tribe. Based on the chief rabbi of Israel's ruling, the Benei Menashe are allowed to immigrate to Israel after they formally convert to Judaism.[61]

Beta Israel of EthiopiaEdit

The Beta Israel ("House of Israel") are Ethiopian Jews, who were also called "Falashas" in the past.[62] Some members of the Beta Israel, as well as several Jewish scholars, believe that they are descended from the lost Tribe of Dan, as opposed to the traditional account of their origins which claims that they are descended from the Queen of Sheba.[63][64][65][33] They have a tradition of being connected to Jerusalem.[66] Early DNA studies showed that they were descended from Ethiopians, but in the 21st century, new studies have shown their possible descent from a few Jews who lived in either the 4th or 5th century, possibly in Sudan.[35][67] The Beta Israel made contact with other Jewish communities in the later 20th century. In 1973 Rabbi Ovadia Yosef, then the Chief Sephardic Rabbi, based on the Radbaz and other accounts, ruled that the Beta Israel were Jews and should be brought to Israel; two years later that opinion was confirmed by a number of other authorities who made similar rulings, including the Chief Ashkenazi Rabbi Shlomo Goren.[68]

Igbo JewsEdit

The Igbo Jews of Nigeria variously claim descent from the tribes of Ephraim, Naphtali, Menasseh, Levi, Zebulun and Gad. The theory, however, does not hold up to historical scrutiny. Historians have examined the historical literature on West Africa from the colonial era and they have elucidated diverse functions that such theories served for the writers who proposed them.[69][70]

Speculation regarding other ethnic groupsEdit

There has been speculation regarding various ethnic groups, which would be regarded as fringe theories.

Japanese peopleEdit

Some writers have speculated that the Japanese people may be the direct descendants of some of the Ten Lost Tribes. Parfitt writes that "the spread of the fantasy of Israelite origin ... forms a consistent feature of the Western colonial enterprise. ... It is in fact in Japan that we can trace the most remarkable evolution in the Pacific of an imagined Judaic past. As elsewhere in the world, the theory that aspects of the country were to be explained via an Israelite model was introduced by Western agents."[13]: 158

In 1878, Scottish immigrant to Japan Nicholas McLeod self-published Epitome of the Ancient History of Japan.[71] McLeod drew correlations between his observations of Japan and the fulfillment of biblical prophecy: The civilized race of the Aa. Inus,[sic: read Ainus] the Tokugawa and the Machi No Hito of the large towns, by dwelling in the tent or tabernacle shaped houses first erected by Jin Mu Tenno, have fulfilled Noah's prophecy regarding Japhet, "He shall dwell in the tents of Shem."[71]: 7

Jon Entine emphasizes the fact that DNA evidence shows that there are no genetic links between Japanese and Israelite people.[35]: 117

Lemba peopleEdit

The Lemba people (Vhalemba) of Southern Africa claim to be the descendants of several Jewish men who traveled from what is now Yemen to Africa in search of gold, where they took wives and established new communities.[72][73] They specifically adhere to religious practices which are similar to those which exist in Judaism and they also have a tradition of being a migrant people, with clues which point to their origin in either West Asia or North Africa. According to the oral history of the Lemba, their ancestors were Jews who came from a place called Sena several hundred years ago and settled in East Africa. Sena is an abandoned ancient town in Yemen, located in the eastern Hadramaut valley, which history indicates was inhabited by Jews in past centuries. Some research suggests that "Sena" may refer to Wadi Masilah (near Sayhut) in Yemen, often called Sena, or alternatively to the city of Sana'a, which is also located in Yemen.[74][13]: 61


Some early Christian missionaries to New Zealand speculated that the native Maori were descendants of the Lost Tribes. Some Māori later embraced this belief.[75]

Native AmericansEdit

In 1650, a British minister named Thomas Thorowgood, who was a preacher in Norfolk, published a book entitled Jewes in America or Probabilities that the Americans are of that Race,[76] which he had prepared for the New England missionary society. Parfitt writes of this work: "The society was active in trying to convert the Indians but suspected that they might be Jews and realized that it had better be prepared for an arduous task. Thorowgood's tract argued that the native populations of North America were descendants of the Ten Lost Tribes."[13]: 66

In 1652 Hamon L'Estrange, an English author who wrote literary works about topics such as history and theology published an exegetical tract called Americans no Jews, or improbabilities that the Americans are of that Race in response to the tract by Thorowgood. In response to L'Estrange, in 1660, Thorowgood published a second edition of his book with a revised title and a foreword which was written by John Eliot, a Puritan missionary to the Indians who had translated the Bible into an Indian language.[13]: 66, 76

The American diplomat and journalist Mordecai Manuel Noah also proposed the idea that the indigenous peoples of the Americas are descended from the Israelites in his publication The American Indians Being the Descendants of the Lost Tribes of Israel (1837).[77]

That some or all American Indians are part of the lost tribes is suggested by the Book of Mormon (1830) and it is also a popular belief among Latter-day Saints.[78]

Scythian/Cimmerian theories and British IsraelismEdit

A depiction of either King Jehu, or Jehu's ambassador, kneeling at the feet of Shalmaneser III on the Black Obelisk.

Adherents of British Israelism and Christian Identity both believe that the lost tribes migrated northward, over the Caucasus, and became the Scythians, Cimmerians and Goths, as well as the progenitors of the later Germanic invaders of Britain.[79][80]: 26–27

The theory first arose in England and then it spread to the United States.[13]: 52–65 During the 20th century, British Israelism was promoted by Herbert W. Armstrong, founder of the Worldwide Church of God.[13]: 57

Tudor Parfitt, author of The Lost Tribes: The History of a Myth, states that the proof which is cited by adherents of British Israelism is "of a feeble composition even by the low standards of the genre,"[13]: 61 and these notions are widely rejected by historians.[81]

See alsoEdit


  1. ^ Josephus, The Antiquities of the Jews, Book 11 chapter 1
  2. ^ 2 Esdras 13:39–45
  3. ^ Josephus, Flavius. Antiquites. p. 11:133.
  4. ^ a b c d Benite, Zvi Ben-Dor (2009). The Ten Lost Tribes: A World History. Oxford University Press, USA. ISBN 9780195307337.
  5. ^ Weil, Shalva (2015). "Tribes, Ten Lost". In Patai, Raphael; Bar -Itzhak, Haya (eds.). Encyclopedia of Jewish Folklore and Traditions. 2. Routledge. pp. 542–543. ISBN 9781317471714.
  6. ^ Weil, S. 1991 Beyond the Sambatyon: the Myth of the Ten Lost Tribes. Tel-Aviv: Beth Hatefutsoth, the Nahum Goldman Museum of the Jewish Diaspora.
  7. ^ Lester L. Grabbe, Ancient Israel: What Do We Know and How Do We Know It? (New York: T&T Clark, 2007): 134
  8. ^ Finkelstein, Israel; Silberman, Neil Asher (2001). The Bible unearthed: archaeology's new vision of ancient Israel and the origin of its sacred texts. Free Press. ISBN 9780684869124.
  9. ^ Broshi, Maguen (2001). Bread, Wine, Walls and Scrolls. Bloomsbury Publishing. p. 174. ISBN 1841272019.
  10. ^ Neubauer, A. (1888). "Where Are the Ten Tribes?: I. Bible, Talmud, and Midrashic Literature". The Jewish Quarterly Review. 1 (1): 14–28. doi:10.2307/1449853. JSTOR 1449853.
  11. ^ Sanhedrin 10:5
  12. ^ Rosen, Moses (1992). "Epilogue: The Recipe". In Riff, Michael (ed.). The face of survival : Jewish life in Eastern Europe past and present. London: Valentine Mitchell. p. 215. ISBN 9780853032298. OCLC 28236867.
  13. ^ a b c d e f g h i Parfitt, Tudor (2003). The lost tribes of Israel : the history of a myth. Weidenfeld & Nicolson. ISBN 978-0297819349.
  14. ^ a b Méchoulan, Henry, and Nahon, Gérard (eds.), Menasseh Ben Israel. The Hope of Israel, Oxford University Press, Oxford, 1987, ISBN 0-19-710054-6, p. 101 and passim.
  15. ^ Wilensky, M. (1951). "The Royalist Position concerning the Readmission of Jews to England". The Jewish Quarterly Review. 41 (4): 397–409. doi:10.2307/1453207. JSTOR 1453207.
  16. ^ Menasseh ben Israel, The Hope of Israel (London, 1650, English translation), scanned text online at Oliver's Bookshelf. Retrieved 10 May 2013
  17. ^ Ausubel, Nathan (1953). Pictorial history of the Jewish people; from Bible times to our own day throughout the world (1st rev. ed.). Crown. ISBN 9780517552834.
  18. ^ Johnson, Lane. "Who and Where Are the Lamanites?". Church of Jesus Christ of Latter-day Saints. Retrieved 18 October 2018.
  19. ^ Nelson, Russell M. (November 2006). "The Gathering of Scattered Israel". Liahona. The Church of Jesus Christ of Latter-day Saints. Retrieved 23 April 2013.
  20. ^ Gospel Principles, chapter 42, "The Gathering of the House of Israel".
  21. ^ Lyman, Stanford M. (1998). "The Lost Tribes of Israel as a Problem in History and Sociology". International Journal of Politics, Culture, and Society. 12 (1): 7–42. JSTOR 20019954.
  22. ^ Grande, Alexander (2014). "Erst-Kontakt" (Thesis). Vienna: University of Vienna. doi:10.25365/thesis.31693. Retrieved 4 April 2020.
  23. ^ Parfitt, T.; Egorova, Y. (1 March 2006). Genetics, mass media and identity : a case study of the genetic research on the Lemba and Bene-Israel. London: Routledge. ISBN 978-0-415-37474-3.
  24. ^ Genetics, History, and Identity: The Case of the Bene Israel and the Lemba, Springer
  25. ^ Dain Sharon, Alina (6 May 2013). "British Indiana Jones examines evidence for Jewish origin of Papua New Guinea tribe". JNS.org. Retrieved 15 October 2020.
  26. ^ Weil, Shalva (2013). "Ten Lost Tribes". In Baskin, Judith R. (ed.). The Cambridge dictionary of Judaism and Jewish culture. Cambridge University Press. p. 616. ISBN 9780511982491.
  27. ^ Conn, Steven (2004). History's shadow : Native Americans and historical consciousness in the nineteenth century. University of Chicago Press. p. 123. ISBN 978-0226114941.
  28. ^ Neusius, Sarah W.; Gross, G. Timothy (2013). Seeking our past : an introduction to North American archaeology (2nd ed.). Oxford University Press. ISBN 978-0199873845.
  29. ^ lal 1846, p. 3
  30. ^ Taliban may be descended from Jews, The Telegraph, 11 January 2010.
  31. ^ "Afhganistan Ethnic Groups". Library of Congress Country Studies. 1997. Archived from the original on 26 July 2013.
  32. ^ "The People – The Pashtuns". Center for Applied Linguistics (CAL). 30 June 2002. Archived from the original on 5 January 2007. Retrieved 29 October 2010.
  33. ^ a b Weil, Shalva (2008). "The Pathans of Afghanistan and their Israelite Status". In Ehrlich, M. Avrum (ed.). Encyclopedia of the Jewish diaspora : origins, experiences, and culture. 3. ABC-CLIO. pp. 1230–1231. ISBN 978-1-85109-873-6.
  34. ^ a b Weil, Shalva (7 September 2011). "The Israelite Connections of the Taliban". ETH Zurich Center for Security Studies.
  35. ^ a b c Entine, Jon (2007). Abraham's children : race, identity, and the DNA of the chosen people (1st ed.). Grand Central Publishing. p. 149. ISBN 978-0446580632.
  36. ^ McCarthy, Rory (17 January 2010). "Pashtun clue to lost tribes of Israel". The Guardian.
  37. ^ http://www.aina.org/news/20191001150413.htm
  38. ^ Avenery, Iddo, The Aramaic Dialect of the Jews of Zakho. The Israel academy of Science and Humanities 1988.
  39. ^ Khan, Geoffrey (1999). A Grammar of Neo-Aramaic: the dialect of the Jews of Arbel. Leiden: EJ Brill.
  40. ^ Maclean, Arthur John (1895). Grammar of the dialects of vernacular Syriac: as spoken by the Eastern Syrians of Kurdistan, north-west Persia, and the Plain of Mosul: with notices of the vernacular of the Jews of Azerbaijan and of Zakhu near Mosul. Cambridge University Press, London.
  41. ^ Roth C in the Encyclopedia Judaica, p. 1296-1299 (Keter: Jerusalem 1972).
  42. ^ "Irbil/Arbil" entry in the Encyclopaedia Judaica
  43. ^ The Works of Josephus, Complete and Unabridged New Updated Edition Translated by William Whiston, A.M., Peabody, MA: Hendrickson Publishers, Inc., 1987. ISBN 0913573868 (Hardcover).
  44. ^ Brauer E., The Jews of Kurdistan, Wayne State University Press, Detroit, 1993; Ginzberg, Louis, "The Legends of the Jews, 5th CD." in The Jewish Publication Society of America, VI.412 (Philadelphia: 1968); and http://www.eretzyisroel.org/~jkatz/kurds.html.
  45. ^ a b "Kashmir". Jewish Virtual Library. 2012. Retrieved 28 October 2012.
  46. ^ Quraishi, Humra (2004). Kashmir, The Untold Story. Penguin Books India. p. 37. ISBN 0143030876.
  47. ^ Bhandari, Mohan C. (2006). Solving Kashmir. Lancer Publishers. p. 107. ISBN 8170621259.
  48. ^ Childress, David Hatcher (1991). Lost Cities of China, Central Asia and India (3rd ed.). Adventures Unlimited Press. p. 271. ISBN 0932813070.
  49. ^ Bamzai, P. N. K (1994). Culture and Political History of Kashmir. 1. M.D. Publications Pvt. Ltd. p. 16. ISBN 818588031X.
  50. ^ Kaw, M.K (2004). Kashmir and Its People: Studies in the Evolution of Kashmiri Society. APH Publishing. p. 51. ISBN 8176485373.
  51. ^ The Jews of India: A Story of Three Communities by Orpa Slapak. The Israel Museum, Jerusalem. 2003. p. 27. ISBN 965-278-179-7.
  52. ^ Weil, Shalva. "Jews in India." in M. Avrum Erlich (ed.) Encyclopaedia of the Jewish Diaspora, Santa Barbara, USA: ABC CLIO. 2008, 3: 1204–1212.
  53. ^ Weil, Shalva. India's Jewish Heritage: Ritual, Art, and Life-Cycle, Mumbai: Marg Publications, 2009. [first published in 2002; 3rd edn] Katz 2000; Koder 1973; Menachery 1998
  54. ^ Weil, Shalva. "Cochin Jews", in Carol R. Ember, Melvin Ember and Ian Skoggard (eds) Encyclopedia of World Cultures Supplement, New York: Macmillan Reference USA, 2002. pp. 78–80.
  55. ^ Weil, Shalva. "Cochin Jews" in Judith Baskin (ed.) Cambridge Dictionary of Judaism and Jewish Culture, New York: Cambridge University Press, 2011. pp. 107.
  56. ^ The Itinerary of Benjamin of Tudela (ed. Marcus Nathan Adler), Oxford University Press, London 1907, p. 65
  57. ^ Weil, Shalva. From Cochin to Israel. Jerusalem: Kumu Berina, 1984. (Hebrew)
  58. ^ Weil, Shalva. "Kerala to restore 400-year-old Indian synagogue", The Jerusalem Post. 2009.
  59. ^ Weil, Shalva (17 October 2017). "Lost Israelites From the Indo-Burmese Borderlands: Re-Traditionalisation and Conversion Among the Shinlung or Bene Menasseh". The Anthropologist. 6 (3): 219–233. doi:10.1080/09720073.2004.11890858.
  60. ^ Weil, Shalva (9 November 2011). "Via India to Israel: The Migrations of the Bnei Menashe". ETH Zurich: Center for Security Studies.
  61. ^ Green, David B. (30 March 2014). "This Day in Jewish History 2005: Sephardi Chief Rabbi Recognizes 'Lost Tribe' of Indian Jews". haaretz.com. Retrieved 9 March 2021.
  62. ^ Weil, Shalva (2013). "Ethiopian Jews". In Baskin, Judith R. (ed.). The Cambridge dictionary of Judaism and Jewish culture. Cambridge University Press. pp. 165–166. ISBN 9780511982491.
  63. ^ Weil, Shalva (2008). "The Jews of Pakistan". In Ehrlich, M. Avrum (ed.). Encyclopedia of the Jewish diaspora : origins, experiences, and culture. 3. ABC-CLIO. pp. 1228–1230. ISBN 978-1-85109-873-6.
  64. ^ Weil, Shalva (2008). "Jews in India". In Ehrlich, M. Avrum (ed.). Encyclopedia of the Jewish diaspora : origins, experiences, and culture. 3. ABC-CLIO. pp. 1204–1212. ISBN 978-1-85109-873-6.
  65. ^ Weil, Shalva (2008). "Jews in Ethiopia". In Ehrlich, M. Avrum (ed.). Encyclopedia of the Jewish diaspora : origins, experiences, and culture. 2. ABC-CLIO. pp. 467–475. ISBN 978-1-85109-873-6.
  66. ^ Weil, Shalva (2012). "Longing for Jerusalem Among the Beta Israel of Ethiopia". In Bruder, Edith (ed.). African Zion : studies in Black Judaism. Cambridge Scholars Publishing. pp. 204–217. ISBN 978-1443838023.
  67. ^ Lucotte, G; Smets, P (1999). "Origins of Falasha Jews studied by haplotypes of the Y chromosome". Human Biology. 71 (6): 989–93. PMID 10592688.
  68. ^ van de Kamp-Wright, Annette (17 September 2015). "Iron Lions of Zion: The Origin of Beta Israel | Jewish Press Omaha". Jewish Press.
  69. ^ Sanders, Edith (1963). "The Hamitic Hypothesis: Its Origin and Functions in Time Perspective". Journal of African History. 10 (4): 521–532. JSTOR 179896.
  70. ^ Zachernuk, Philip (1994). "Of Origins and Colonial Order: Southern Nigerians and the 'Hamitic Hypothesis' c. 1870–1970". Journal of African History. 35 (3): 427–55. doi:10.1017/s0021853700026785. JSTOR 182643.
  71. ^ a b McLeod, N. (1878). Epitome of the Ancient History of Japan. Western books on Asia, Unit 12. Nagasaki: Rising Sun Office. OCLC 35725085.
  72. ^ Transcript, INSIDE AFRICA: Current Events on the African Continent, CNN, 11 September 2004.
  73. ^ "Lost Tribes of Israel: The Lemba". PBS NOVA. November 2000.
  74. ^ "Lost Tribes of Israel: Tudor Parfitt's Remarkable Journey". PBS NOVA. November 2000.
  75. ^ Taonga, New Zealand Ministry for Culture and Heritage Te Manatu. "1. – Ideas of Māori origins – Te Ara Encyclopedia of New Zealand". teara.govt.nz.
  76. ^ Thorowgood, Thomas (1669). Ievves in America, or, Probabilities that the Americans are of that race. With the removall of some contrary reasonings, and earnest desires for effectuall endeavours to make them Christian. / Proposed by Tho: Thorovvgood, B.D. one of the Assembly of Divines (Digitized by University of Michigan). London.
  77. ^ Noah, M. M. (Mordecai Manuel) (1837). Discourse on the evidences of the American Indians being the descendants of the lost tribes of Israel [microform] : delivered before the Mercantile Library Association, Clinton Hall. Canadiana.org. New York : J. Van Norden.
  78. ^ Ugo A. Perego, "The Book of Mormon and the Origin of Native Americans from a Maternally Inherited DNA Standpoint", in No Weapon Shall Prosper: New Light on Sensitive Issues, ed. Robert L. Millet (Provo, Utah: Religious Studies Center, Brigham Young University, 2011), 171–217.
  79. ^ Chryssides, George D. (2012). Historical Dictionary of New Religious Movements. Lanham: The Scarecros Press, Inc. p. 65. ISBN 9780810861947.
  80. ^ Quarles, Chester L (2004). Christian Identity: The Aryan American Bloodline Religion. McFarland & co. ISBN 978-0-78641892-3.
  81. ^ Spittler, Russell P. (1963). Cults and isms: twenty alternatives to evangelical Christianity. Grand Rapids, MI: Baker Book House Company. p. 101.

Further readingEdit