Judah's Sceptre and Josephs Birthright...Book

Where did they go... assyria and babylon... Where did they disappear to? Who lays claim to lost tribe heritage. Are the modern day Western Europeans direct descendants of the 10 Northeran tribes...
Sha Sha
Posts: 10


Post#16 » Tue Jun 20, 2006 3:11 am


When Nebuzar-adan, the captain of the Chaldean guard, gave Jeremiah privilege to go where he pleased, and provided him with all that was needful for the journey, the record further declares: "Then went Jere­miah unto Gedeliah, the son of Ahikam, to Mizpah, and dwelt with him among the people that were left in the land," (Jer. 40:6). The next verse of the same chap­ter states that the people who were still in the land were "the poor of the land, of them that were not carried away captive to Babylon."

This Gedeliah, the son of Ahikam, was the man whom the King of Babylon had made governor of what little there was left in Judea; for he had taken the masses of the people into captivity to Babylon and made servants of them.

It seems that, since the capital city of Judea was now destroyed, Gedeliah had been compelled to set up a provincial government in some other city and had chosen Mizpah. Also, when the refugees from among the Jews who had fled into Moab, Ammon and Edom heard that the King of Babylon had left a remnant in Judea and had set a governor over them, then they returned and put themselves under him. So also did the several captains of small outlying forces until, all told, there was quite a goodly number in this remnant, as it was called.

But the little province did not prosper long, for the King of Ammon entered into a plot with Ishmael, the son of Nethaniah, to assassinate its new governor. Johanan, the son of Kareah, discovered this plot and told Gedeliah. At the same time he offered to slay secretly this Ishmael, the would-be assassin; but Gede­liah would not permit it, would not believe Johanan's story, and accused him of speaking falsely concerning Ishmael.

However, it was only a short time until the plot was successfully carried out; for Ishmael and nine of his confederates slew not only the governor, but all the Chaldeans, all the men of war, and all the Jews that were with him. His object in all this was that he might easily make captives of the rest of the people, who were unarmed, and carry them away into Ammon to increase and strengthen the kingdom of the Ammonites.

To show that this was the object, we quote the full text of the tenth verse of the forty-first chapter of Jere­miah. Still it is not of any very special interest to us to know that such was his object, but there is something in that text which is of the greatest possible interest to us. The reason for Jeremiah's going to Mizpah is there. The key to the possible fulfillment of Jehovah's promise to David is there. The possibilities of the suc­cess of Jeremiah's commission are there. The Divine support to our faith and an opening door for the com­plete vindication of God are there.

"Then Ishmael carried away captive all the residue of the people that were in Mizpah, even the King's Daughters, and all the people that remained in Mizpah, whom Nebuzar-adan, the captain of the guard, has committed to Gedeliah, the son of Ahikam; and Ish­mael, the son of Nethaniah, carried them away captive and departed to go over to the Ammonites."

What! "The King's daughters?" we hear you ex­claim.

Yes; but wait until we shall gather into one focus a few other points, and then we can see the way perfectly clear for Jeremiah to finish completely his God-given task.

When Johanan and the other captains of the fighting forces heard what Ishmael had done they gathered themselves together, started in pursuit and overtook him at Gibeon. At this juncture the Scripture says:

"Now it came to pass that when all the people which were with Ishmael saw Johanan, the son of Kareah, and all the captains of the forces that were with him, then they were glad. So all the people that Ishmael had carried away captive from Mizpah cast about and returned, and went unto Johanan, the son of Kareah. But Ishmael, the son of Nethaniah, escaped from Johanan with eight men and went unto the Ammonites," (Jer. 41:13,15).

After Johanan had retaken this captive company, and Ishmael, the traitor, had escaped, then he became afraid of the Chaldeans, and feared that the King of the Chaldean Empire, Nebuchadnezzar, who had placed Gede­liah over them, would, upon hearing what Ishmael had done, send his army and destroy them. So, under the distress and despair of the hour, Johanan, who was now their recognized leader, with all the captains and the people, from the least unto the greatest, made an ap­peal unto the prophet of God, "and said unto Jeremiah the prophet, Let, we beseech thee, our supplication be accepted before thee, and now pray for us unto the Lord thy God, even for all this remnant (for we are left but a few of many, as thine eyes do behold us); that the Lord thy God may show us the way wherein we may walk, and the thing that we may do."

In reply to this appeal Jeremiah told them that he would pray for them and inquire of the Lord for them, but that they must obey the Lord; for he would tell them just what the Lord said, whether it was good or bad, and that he would keep nothing back. To which they replied: "Whether it be good, or whether it be evil, we will obey the voice of the Lord our God, to whom we send thee; that it may be well with us when we obey the voice of the Lord our God." Then Jere­miah besought the Lord, and the Lord heard and gave instructions. Among other things the Lord told him to say to them, "Be not afraid of the King of Babylon, of whom ye are afraid; be not afraid of him, saith the Lord; for I am with you to save you, and to deliver you from his hand." He also told them not to go down to Egypt, as was their intention, thinking they would be safe if they placed themselves under the protection of the King of Egypt.

Furthermore, he told them that if they did go to Egypt the very thing which they feared would come upon them, and they should be destroyed, saying: "If ye wholly set your faces to enter into Egypt, and go to sojourn there, then it shall come to pass that the sword which ye feared shall overtake you there in the land of Egypt, and the famine whereof ye were afraid shall follow close after you there in Egypt, and there shall ye die.”

The Lord also told Jeremiah that these people were dissembling in their hearts, when they sent him to pray for them and to make their request. So we are not surprised that it is recorded that Johanan said unto Jeremiah: "Thou speakest falsely: the Lord our God hath not sent thee to say, Go not into Egypt to sojourn there: But Baruch, the son of Neriah, setteth thee against us, for to deliver us into the hands of the Chaldeans, that they might put us to death, and carry us away captive into Babylon."

Neither are we surprised to read the result, which is recorded as follows: "But Johanan, the son of Kareah, and all the captains of the forces took all the remnant of Judah that were returned from all the na­tions whither they had been driven, to dwell in the land of Judah; even men, women and children, and the KING'S DAUGHTERS, and every person that Nebuzar­adan, the captain, had left with Gedeliah, the son of Ahi­kam, the son of Shaphan, and JEREMIAH, the prophet, and Baruch, the son of Neriah. So they came into the land of Egypt; for they obeyed not the voice of the Lord. Thus came they even to Tahpanhes," (Jer. 43:5-8).

Baruch, the scribe, was the companion of Jeremiah in prison, when the Lord took them out and hid them. He was also his companion in persecution and affliction and accusation. Now, since we find his name men­tioned as one of this company which Johanan compelled to go to Egypt against the direct command of God, there is just one prophecy concerning him which we need to mention before we proceed further. It is as follows: "Thus saith the Lord, the God of Israel, unto thee, O Baruch: Behold, that which I have built will I break down, and that which I have planted I will pluck up, even this whole land . . . but thy life will I give unto thee for a prey [booty or reward] in all places whither thou goest," (Jer. 45:2, 4, 5).

Furthermore, when that company had reached Egypt and were at Tahpanhes, the Lord again used Jeremiah to prophesy concerning their destruction, and also concerning the King of Babylon and his coming against Pharaoh-Hophra, the King of Egypt, and many other matters; but we will only give a small portion -- that which pertains to the destiny of the people whose history we are following.

The prophecy opens with these words: "The word that came to Jeremiah concerning all the Jews which dwell in the land of Egypt." Note carefully the fol­lowing: "I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed, and fall in the land of Egypt; they shall even be consumed by the sword and by the famine; they shall die, from the least even unto the greatest, by the sword and by the famine; and they shall be an execration, and an astonishment, and a curse, and a reproach," (Jer. 44:12).

The complete destruction of that company is foretold in those words; yet the Lord has in that company a few persons whose lives he has promised shall be spared. So, before the prophecy continues much fur­ther the following proviso is given: "None shall return but such as shall escape," (verse 14).

And before the prophecy is ended abundant provision is made for the very few whom God has promised shall live. Hence we find in the prophecy as it continues the following: "Behold I shall watch over them for evil, and not for good; and all the men of Judah that are in the land of Egypt shall be consumed by the sword and by the famine, until there be an end of them. Yet a small number that escape the sword shall return out of the land of Egypt."

Remember that the masses of the house of Judah, of the Jewish people, were in captivity in Babylon, where they were to stay for seventy years. Also remember that this remnant which came into Egypt were only the ragged end of the nation, i.e., the poor of the land, and a few captains of small military forces. Now, the Lord proposes to destroy this rag-tag remnant, out of which "a small number shall escape." Now, let us take our bearings.

1. We have in this company, which has come down into Egypt from Judea, "the King's daughters." Since the plural form of speech is used there are at least two of them -- history says there were three. These are the royal seed of the house of David, who are fleeing from the slayers of their father, Zedekiah, the last King of the house of Judah, and the slayers of their brothers, the sons of Zedekiah and princes of Judah.

2. In company with these princesses is Jeremiah, their grandfather, whom also the Lord has chosen to do the work of building and planting. In the prin­cesses the prophet has royal material with which to build and plant.

3. In company with Jeremiah and his royal charge we have Baruch, his faithful scribe, whom expert gene­alogists prove to have been uncle to the royal seed.

4. God has promised that the lives of this "small number," only five or six at most, shall be to them a prey (reward) in all lands whither they shall go.

5. Prior to this, at a time when Jeremiah was greatly troubled, when in his great distress and anguish of heart he cried unto the Lord, saying: "Remember me, visit me, and revenge me of my persecutors"; then the Lord said, "Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction. . . . And I will make thee to pass with thine enemies into a land which thou knowest not," (Jer. 15:11-14).

Note the expression "thy remnant," i.e., Jeremiah's, for it is he who must build and plant that royal seed. Understand also that Jeremiah and his little remnant were well acquainted with Egypt, and since it was well known to them it could not have been their final desti­nation. Hence. this escaping royal remnant must jour­ney back to Judea, and then -- whither?

"Into an unknown land!" Why? "For out of Jerusa­lem shall go forth a remnant, and they that escape out of Mount Zion [on which were the royal dwellings]. The zeal of the Lord of hosts will do this. And the remnant that is escaped of the house of Judah [royal line] shall again take root downward and bear fruit upward," (Isa. 37:32-31).

Hear it! O hear it! Ye men of earth, HEAR IT! "Shall again take root downward" -- be planted! "and bear fruit upward" -- be builded! Where? God should tell us where in His Word, and he does.

Sha Sha
Posts: 10


Post#17 » Tue Jun 20, 2006 3:11 am


While we leave our little royal "remnant" to make their escape, let us look about and out into the fields of revelation and history, to see if we can find some royal prince to whom shall be wedded one of these princesses who are fleeing into that "unknown land," where the Lord has promised that those who compose this rem­nant shall again take root and grow.

While we are making this search it will be well to remember that "God gave the kingdom over Israel to David forever," and that "Israel" is not the name of the Jewish nation, but that it is the name of the ten-­tribed kingdom, which had been driven into "an un­known land" about one hundred and thirty-nine years prior to the flight of this remnant.

Let us also remember that the Sceptre, with all that belongs to it, was promised distinctively to the Judeo-Davidic family, and not to the kingdom which bore the name of Judah, a name which, together with its cor­rupted form, Jews, is the Biblical historic name of the Jewish nation.

Judah, as we will remember, was the representa­tive name of that nation which was composed of the smaller portion of Israel's seed, because it was to Judah's blessing and standard that the people gathered who afterward became separated from the rest of Israel, and were known as the Jews. They are the de­scendants of these people who are still known as Jews.

On the other hand, according to a prophecy which shall be cited in due time, the descendants of the ten­-tribed kingdom, which had been cast out into an un­known land, were to be called by another name.

The fact that they were not to be known by the name of Israel cannot annul the prophecy which was uttered by Abijah, as he stood upon a certain mount in Ephraim and said: "Hear me, thou Jeroboam, and all Israel; ought ye not to know that the Lord God of Israel gave the kingdom ov

er Israel to David forever, even to him and to his sons, by a covenant of salt?"

Do you ask, "Is it possible that this little royal rem­nant shall have gone to that same unknown land to which they of the ten tribes had previously gone? Was it among that people that this remnant was planted, and over whom the preserved sceptre held its sway?" Let us examine the Scriptural evidence.

Ezekiel is believed to have lived contemporane­ously with Jeremiah. By taking the testimony of chronology, together with the concurrence of many historic events, all may know that this is true.

Jeremiah states historic events and utters prophecies which relate chiefly to Judah, but gives only a little of that which pertains to Israel; while Ezekiel does the reverse of this, saying much that concerns Israel and but little that pertains to Judah.

Still, what he does say concerning the destroyed commonwealth of Judah, the plucked-up Sceptre and the overturned throne of that royal family whose history we are studying, does most undoubtedly furnish evidence which connects the remnant seed and their monarchical belongings with the exiled house of Israel, which has taken root, and whose people are gathering strength in a country the location and geographical character of which are described by the prophets, and which, at a time prior to the prophecies, was an un­known and an uninhabited wilderness.

Jeremiah tells us that "Zedekiah was one and twenty years old when he began to reign, and he reigned eleven years in Jerusalem."

At a period which synchronizes with the time when Zedekiah had reigned for six years, Ezekiel declares that the word of the Lord came to him saying that he should prophesy against Judah and Jerusalem, con­cerning the King of Babylon, who would come up against them with the sword, and that at that time he should set battering rams against the gates of the city, cast up a mount and build a fort. The result of this would be that the city would be taken.

At the same time the message from the Lord, which was delivered by the prophet Ezekiel to Zedekiah, was:

"And thou, profane, wicked Prince of Israel, whose day is come, when [your] iniquity shall have an end, thus saith the Lord God: Remove the diadem, and take off the crown; this shall not be [upon] the same; exalt him that is low, and abase him that is high. I will overturn, overturn, overturn it; and it shall be no more [overturned] until he come whose right it is; and I will give it to him," Ezek. 21:22-27.

We have no disposition to make an attempt to give words a meaning which they will not bear, nor to attach any signification to them which the context does not clearly indicate; but these words do most certainly give us to understand that there is a per­son, a male heir of the royal line, who is to be the immediate successor of Zedekiah to the Davidic throne. Also, these words teach that the crown is to be taken from off the head of Zedekiah, upon whom it rested at the time when this prophecy was given, and placed upon the head of this person whom the Scriptures designate as "him that is low."

These words further teach that when the royal diadem, the emblem of kingly power and exaltation, is taken from the one and placed upon the head of that other person, that then the one who was previously high is abased and brought low, but that the one who hitherto was low is then exalted and made high. This is essentially so, because the two men shall have then exchanged places.

Furthermore, the expression, "This shall not be the same," taken together with the prophecy concerning the overturns, leads us to expect a change of dynasty, at least on the side of the male line, and also a change in the territorial or geographical situation. This is still more apparent when we note that there are to be three overturns, and that after the third overturn shall have been accomplished, there are to be no more until another certain person comes. Also, after the diadem has been removed from the head of the prince who wore it at the time of the first overturn and placed upon the head of "him that is low," it is to be noted that then either this man, who is the person understood as the antecedent of the personal pronoun, "Him," or his lin­ eage, is to be dethroned by the Lord in favor of that other person, who is designated as "he whose right it is," to whom it shall then be given.

The next question for us to settle is, Who is this legally possible person, that is to be the successor ot Zedekiah, who is spoken of as "him that is low"? for he is spoken of as "low" only in the sense of non-ruling.

By consulting the thirty-eighth chapter of Genesis we will find a record of the conception and birth of twin boys, whose conception and birth were both ac­companied by such extraordinary circumstances that the question of their parentage is forever settled; for Tamar, the mother, did willingly stoop in order that she might conquer Judah, the father, and compel him to do justice by her.

The never-to-be-forgotten manner in which Judah was forced to acknowledge that those children were his offspring and that their mother was more righteous than he, does most certainly place the fact of their royal lineage beyond the possibility of cavil.

When the mother was in travail and after the mid­wife had been summoned, there was the presentation of a hand. Then, for some reason either human or Divine, the midwife knew that twins were in the womb. So, in order that she might know and be able to testify which was born first, she fastened a scarlet thread on the outstretched hand. Since Judah's was the royal family in Israel, and the law of primogeniture prevailed among them, it was essential that this distinction should be made so that at the proper time the first born or eldest son might ascend the throne.

After the scarlet thread had been made secure on the little hand it was drawn back and the brother was born first. Upon seeing this the midwife exclaimed: "How hast thou broken forth?" Then, seemingly, she was filled with the spirit of prophecy and said: "This breach be upon thee," and because of this prophetic ut­terance he was given the name of Pharez, i.e., "A Breach." Afterward his brother, who had the scarlet thread upon his hand, was born, and his name was called Zarah, i.e., "The seed."

The very fact that Pharez was really born first would exalt him, and it eventually did exalt his heirs, to the throne of Israel, for King David was a son of Judah through the line of Pharez. But just so surely as this son of Judah and father of David, who was the first one of the line to sit upon that throne, was given the name of Pharez, just so surely must we expect -- with that little hand of the scarlet thread waving prophet­ically before them -- that a breach should occur some­where along that family line.

That breach did occur. We are now considering its history and are well into its transition period, which began when the Lord God sanctified Jeremiah, sent him into the world, and gave him his commission to pull down and pluck up the exalted Pharez line, and after­ward to build and plant anew the sceptre, throne and kingdom; while at about the same time the word of the Lord came to Ezekiel and moved him to predict the removal of the crown from the head of the one who is high, a proceeding which not only involves the trans­fer of the royal diadem to another head, but also an overturning; and when both the transfer and the overturning shall have been accomplished, then the one who was low will have been exalted and the exalted one will have been brought low.

The immediate posterity of this "Prince of the Scar­let Thread" is given as follows: "And the sons of Zarah; Zimri and Ethan and Heman and Calcol and Dara, five of them in all," (I Chron. 2:6). Thus the direct posterity of Zarah was five, while that of Pha­rez was only two.

For the reason that our Lord sprang out of Judah, through the line of Pharez, the unbroken genealogy of that family is given in the sacred records; but the genealogy of the Zarah family is given only inter­mittently. One thing is made quite clear in the Bible concerning the sons of Zarah, and that is, that they were famous for their intelligence and wisdom, for it was only the great God-given wisdom of Solomon which is declared to have risen above theirs, as is seen by the following: And God gave Solomon wisdom and understanding . . . and Solomon's wisdom ex­celled the wisdom of all the children of the East, for he was wiser than all men -- than Ethan the Ezrahite, and Heman, and Calcol, and Dara," (I Kings 4:29, 31).

Furthermore, we find that two of them, Ethan and Heman, were also noted singers, as we find by consult­ing the fifteenth chapter of First Kings and the nine­teenth verse. By noting the titles of the eighty-eighth and eighty-ninth Psalms we also see that one of them was composed by "Heman the Ezrahite," and that the other was the song of "Ethan the Ezrahite."

It is not at all unlikely and would be but natural that the Zimri who overthrew Baasha, the third King of Israel (not Judah), belonged to the posterity of Zimri, the first-born son of Zarah, son of Judah and twin brother of Pharez. For, as we have shown, the seed of Jacob were at that time divided into two kingdoms, with the posterity of Pharez on the throne ruling over the kingdom of Judah. How natural it would be for the then living members of that family to think, and to say: "This is the long foretold breach for which we have been taught to look. This is the time to assert our royal prerogatives, take the throne, and rule over this the house of Israel."

It would be but natural for another reason, namely, there has always been an attempt to fulfill, in the nat­ural, every promise that the Lord God has made to his chosen people. He promised Abraham and Sarah that they should have a son. In order that they might ac­complish this end Sarah gave and Abraham took, Hagar her handmaid, and the result was Ishmael.

Before Jacob and Esau were born the Birthright was promised to the younger. Jacob, the younger, under­took to accomplish this in the natural by taking unjust advantage of his brother and deceiving his father.

So with Joseph: after God had promised the Birth­right to him he undertook in the natural to take ad­vantage of the blindness of Jacob.

Nevertheless, God in his own good time gave Sarah strength to conceive; settled with repentant, wrestling Jacob, and outwitted maneuvering Joseph.

So now, in his own good time, he has also made the predicted breach, which shall result in the bringing down of the line of Pharez, "the high," and which shall exalt the prosperity of Zarah, "the low."

Sha Sha
Posts: 10


Post#18 » Tue Jun 20, 2006 3:12 am



In connection with the record of the fact that the "high," or ruling, Prince of Judah has been uncrowned and dethroned, and that the "low" has been crowned and placed on the throne, we find that a royal prince, a royal princess and the ten-tribed kingdom of Israel are all together in the same country, also that this royal pair are united and placed on a throne, and are ruling over the kingdom of Israel.

These facts are recorded in the seventeenth chapter of Ezekiel in the form of a riddle and a parable, which, together with their explanation, make up the subject matter of the entire chapter, which opens as follows: "And the word of the Lord came unto me saying, Son of man put forth a riddle, and speak a parable unto the house of Israel; and say, Thus saith the Lord God, etc." The Hebrew word which is here translated riddle is defined as "A puzzle; hence a trick, conundrum, dark saying, hard question," etc. These definitions corre­spond to our English thought of an enigma, or some­thing proposed which is to be solved by conjecture; a puzzling question; or an ambiguous proposition. A parable, on the other hand, is more like a fable or an allegorical representation of something which is real in its relation to human life and thought, and is repre­sented by something real in nature.

Thus the prophet in his introduction prepares us to expect that the words which follow shall be enigmat­ical; and, since the Lord commanded him to use this veiled language, we must adjust ourselves accordingly, remembering that "it is the glory of God to conceal a thing; but the honor of kings to search out a matter." So, then, let us, in a spirit that shall be worthy of kings, search out the matter of this riddle, which we will notice is put forth unto the house of Israel, and not to the Jewish people.

The first part of the riddle is given, as follows: "Thus saith the Lord God: A great eagle with great wings, long-winged, full of feathers, which had divers colors, came unto Lebanon, and took the highest branch of the cedar; he cropped off the top of his young twigs, and carried it to a land of traffick; he set it in a city of merchants."

A few moments' reflection will convince us that, whatever else it may mean, the great eagle is intended to represent a means of transportation; for the declara­tion is that "it came" to a certain place, "and took" something which was in that place to which it came, and "carried it into" some other "land."

We are also told that this means of transportation came to Lebanon. Since Lebanon is a mountain range in Palestine, then the place to which it came, and from which it departed is, most certainly, Palestine.

That which was taken away is declared to be "young twigs," which were taken from "the highest branch of the cedar" of Lebanon. Since the personal pronoun "his" is used, having "the cedar" for its antecedent, it must represent a person. This person is of the mas­culine gender, and father of the "young twigs"; hence, these young scions are also persons.

Furthermore, it is a well-authenticated fact that the cedar of Lebanon is a symbol of royalty. Since the riddle contains within itself such abundant evidence of this fact, which will be made clear as we proceed, we will not need to go elsewhere for proof.

Again, inasmuch as it is true of twigs that they must be set, grafted, or planted, in order that they may grow and bear fruit, Or increase, so also it is declared of these young royal scions that they were "set." The place also where they were set was certainly well adapted for increase of population, or subjects; that is, "a city of merchants, in a land of traffick."

The second part of this riddle reads as follows: "He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree. And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were tinder him; so it be­came a vine, and shot forth sprigs."

"The seed of the land" is most certainly the people of the land. The land from which "he took" this seed, or people, is Palestine; and the people of Palestine are distinctly Israelites. And numerically, hence pre­eminently, they are always the ten-tribed kingdom of Israel.

So these people who had been taken out of their own land were "planted" in another, and that other has become to them "a fruitful field," which is located "by great waters." Not by the Mediterranean Sea, or the Great Sea, as it is called in Scripture. But the new home of this removed people is "by great waters." In their new home Israel "grew and became a spread­ing vine." And since this riddle is dealing with the breach --as we shall see -- in which the "high" and the "low" princes of the royal house are to exchange places, we are not surprised that this spreading or out-reaching vine is said to be of "low" stature, nor that its branches and sprigs turned toward him, or that its roots, or growing power, was under him. If under him, then he was over them, i.e., their ruler.

This riddle further says: "There was also another great eagle with great wings and many feathers; and behold this vine did bend her roots toward him, and shot forth her branches toward him, that he might water it by the furrows of her plantation. It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine." Here we have the record of the arrival of another passenger, who also came to that land of "good soil," which is by "great waters," and who was brought there by the same means of transportation, i.e., a "great eagle with great wings," as that which brought the royal sons. This was not the same eagle, but "another" eagle, or ship, for we believe this means of transportation to have been the ships of Dan; since it is declared that "Dan abode in ships," and that "they have taken Cedars from Lebanon to make masts" for their ships. We also know that the seaport of Tyre, in Palestine, was the port into which they must come for the cedars of Lebanon. Yes, for the cedars of Lebanon!!! be they used as masts for their ships, or as types of their royal princes.

The tribe of Dan also used the eagle as their standard, and they are said to have used great carved eagles with outstretched wings as the figureheads on the bows of their vessels. Also it is a common thing to symbolize ships which are under full sail as flying birds; and in this riddle the "long wings" represent the long sails, which, like wings carry the "great" ship -- the large bird, or eagle ship -- and her passengers to the land of traffic.

We are forced to the conclusion that the object which the writer has in view in mentioning the com­ing of this second ship is, that we may guess that another important personage had arrived; for, after mentioning the ship's arrival, his next expression is: "Behold, this vine did bend her roots toward him."

Thus we learn that the person who came in the second ship was a woman, and that her inclination and desire was toward the prince who had preceded her into the same land.

Then, still under the similitude of a vine, and that which is essential to its life and growth, viz., land and water, there follows that which clearly indicates a unity of life, claims and purpose. In fact, there was a marriage between the "her" and the "him" of this riddle, the result of which was that she, too, was "set" or "planted" in that land of a "goodly vine," albeit that goodly vine is of "Low Stature"; and bore "fruit." That is, offspring.

Since it is true that a prince can wed only with a princess, it will be well for us, at this juncture, to remember that we left Jeremiah and his little royal remnant of king's daughters on their way to a land which was strange, or unknown, to them; yet to a place where this preserved seed of David's line was to be "planted," again "take root," and "bear fruit."

Now, it is a fact that the man and the woman of this riddle were united. Also it is a fact that the woman was "planted" in that land of good soil, into which she did "take root," and these things were accomplished in order that she "might bear fruit." In other words, that which hitherto has been the subject of prophecy con­cerning Jeremiah's commission, and concerning his royal charge, is now recorded as a matter of history. The analogy is complete.

Still the explanation of this riddle makes all these things so plain that we are not left to conjecture. For at the eleventh verse the prophet says: "Moreover, the word of the Lord came unto me, saying, Say now to the rebellious house, Know ye not what these things mean? Tell them, Behold the king of Babylon is come to Jerusalem, and hath taken the king thereof and the princes thereof, and led them to Babylon."

The king of Babylon was Nebuchadnezzar, as we know. The king of Jerusalem, and the princes there­of, were, as we also know, Zedekiah and his sons.

Then follows a brief account of Zedekiah's treach­ery with the king of Babylon, how he rebelled against him, and sent to the king of Egypt for help.

Then comes a prophecy concerning the fact that King Zedekiah shall die in Babylon.

After this comes the prophetic account of that band of fugitives going to Egypt, and the declaration that they should fall by the sword, etc., all of which we have given in detail.

But the outcome of it all, and that which pertains to our immediate subject, begins again with the twenty-second verse. The prophet, still using the symbols of the riddle, explains as follows:

"Thus saith the Lord God, I will take of the highest branch of the high cedar, and will set it." This is the royal prince who came in Ship Number 1. He then proceeds to say: "I will crop off from the top of his young twigs a tender one, and will PLANT it upon a high mountain and eminent." This is the second im­portation of royal branches, but this time it is the "top" or one whose right it is to rule, a "tender one." That is, it is a tender young girl, the topmost one of the young twigs that came in Ship Number 2.

Where was she planted? "In the mountain of the height of Israel," is the Divine reply. "What, ISRAEL?" Yes, Israel, national Israel. Israel as a nation; but not Jewish-Israel, for that kingdom is over­thrown; the people are gone into the Babylonish cap­tivity; the king, with his eyes put out, is doomed to die in chains in a Babylonish prison; the princes are dead; the king's daughters have escaped out of Jerusalem; and the topmost one of these tender twigs is planted here in the height of the mountains of Israel, i. e., the THRONE.

"And it [that which was planted] shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell." The purport of this is so glaringly plain that the most obtuse mind can see that it refers to the mixed popula­tion which Israel, of necessity, must have gathered while being sifted through other countries.

The prophet further declares: "And all the trees of the field, i.e., all the people of that kingdom of Israel, "shall know that I, the Lord, have brought down the HIGH tree, have exalted the LOW tree, have dried up the green tree, and have made the dry tree to flourish. I the Lord have spoken and DONE it," (Ezek. 17:24).

"Done what?" Brought down the HIGH from the throne, and exalted the LOW to the throne.

"What else?" Made the long-foretold breach, re­membered his covenant with David, and kept faith with Jeremiah.

For, since these trees are the royal cedars, and the male heirs of the former reigning line have been de­throned in favor of him that was low, who also is the "spreading vine of LOW stature" of the riddle, and who is now exalted by being enthroned, and since a royal princess found her way to the land of the "vine of low stature" and united her interests with his, "that he might water the furrows of her plantation," we are safe in saying that God has taken the crown from off the head of Zedekiah, the high, who was of the Pharez line, and has placed it on the head of a prince of Zarah, the low, to whom Zedekiah's daughter, the heir to crown and sceptre, made her way, in company with Jeremiah, who had charge of the royal paraphernalia, and who was divinely commissioned to plant and build anew the plucked-up and overthrown kingdom of David.

Christ came through the family line of Judah, David, Josiah, and Jeconiah, not through the breach; the breach ran through Judah, David, Josiah and Zedekiah. So, the two branches of the Judo-Pharez-David line diverge at Josiah. One of these lines eventually gave birth to the Messiah; and, as we shall prove, the other line, after having been united to the brother line of the Scarlet Thread, are still holding that preserved throne and sceptre, and raising up seed unto their fathers, Judah and David; so that there shall never be a lack of some one of David's children to sit upon that throne as rulers over the seed of Abraham, Isaac and Jacob, and that the sceptre may not depart from Judah till SHILOH COME.

Thus it is that one of these lines holds that sceptre, and wears that crown as a fact, but the Judo-David house has a greater son to whom they belong by "RIGHT." When he comes, as Shiloh, God will give it to him, for unto him shall the gathering of the people be. At that time the breaches will be healed, and he shall be called "The Restorer of the BREACH."

The question now is to find where that sceptre and throne are today, for we are not only confronted with the question of "Lost Israel," or the "Lost Birthright," which involves the whole house of Joseph and the many nations into which they were to develop; but we are also confronted with the question of THE LOST SCEPTRE which involves the Zedekiah branch of the house of David and all its Heraldic Blazonry.

Sha Sha
Posts: 10


Post#19 » Tue Jun 20, 2006 3:14 am


"If I have told you of earthly things, and ye believe not. how shall ye believe if I tell you of heavenly things" -- Jesus.


The fact that a great nation, composed of ten tribes of the posterity of Abraham, Isaac and Jacob, is lost, or unidentified, among the nations of the world is well known to enlightened students of the Old Testament. This truth has been a source of such great mystery that it has both puzzled the minds and engaged the interest of men to such an extent that many of them who are the intellectual peers of the world have bent their best energies to the work of hunting for this lost nation.

Thus, for many years, devout minds have been inves­tigating secular and sacred history, as well as sacred prophecy, which must have become, or which must yet become, history. These men have carefully traced, not only the perfectly connected outlines, but also the de­tails of history. Hence they confidently assert there are no missing links in the chain of racial and national events.

A large per cent of the men who have been thus engaged are eminent in religious, historic and scientific research. Men who have called to their aid chronol­ogy, astronomy, archeology, ethnology, pyramidology and philology. Indeed, they have used any and every science that could throw any possible light upon this subject; for they have been irrepressible in their search after facts, and are men who purpose, for the truth's sake, that the Word of God shall be forced to stand every test, be it ever so crucial, that its own internal matter demands.

It is the consensus of opinion among this class of men, the number of whom is increasing daily, that the once-lost ten tribes of Israel are found. Be they right or wrong, we are sure of this one thing -- namely, that there is a race of people here amidst other races, who do not know their ancestral origin, and who possess all the distinguishing marks whereby the Scriptures declare the lost house of Joseph shall be found and recognized, not only by themselves, but by the rest of the nations of the earth.

Still, be this as it may, there is nothing for us to do now but to take up the thread of our story, which is a "scarlet" one and pertains to those members of the royal family whom we left on the throne of Israel, and who were holding the sceptre of David de facto, instead of the one to whom it belongs de jure, and to whom the Lord will give "it," and not the Sceptre which belongs to some other royal family, race or kingdom.

While dealing with the breach which occurred in the royal family -- which had been prophesied of, not only in the words which were uttered by the midwife, but by the peculiar manner of the birth of the Judah Tamar twins, which also had been used as a prophetic type or symbol -- we said nothing about the three over­turns which are a part of Ezekiel's prophecy concern­ing some of the chief details of this same breach.

One reason for this omission was that we could not give the proof concerning the location of that "goodly land" to which the royal branches, i.e., Judah's prince and David's princess, were carried, and in which they were "set," without making many points in proof of the present whereabouts of the still preserved seed, and the perpetuated Crown, Throne and Sceptre of David. For it was not our desire to give any such proof until we should first prove that the building and planting which Jeremiah's commission involved, had been ac­complished, and that the transfer of the crown had been made, that the high branch had been dethroned, and that another branch -- one equally high by birth, but "low," only in the sense of non-ruling, and be­cause of the law of primogeniture -- had been exalted by being enthroned.

Now, since we have shown that the Word of God emphatically declares these things to have been accom­plished, we are prepared to show that the three prophetic overturns took place, and that they took place in connection with these same royal ones, together with their succession, whom we have followed to a new country.

It is not possible to follow the history of these over­turns, nor to follow further the history of that branch of the royal family which came into power when the breach was made, and to do so independent of lost Israel; for it was to Israel that Jeremiah fled with the "king's daughters" -- the same people with whom the royal line of Zarah had been for more than a century prior to the time when Jeremiah joined them, and since that time. Nationally speaking, the fortunes and history of the Sceptre and Birthright have become one.

We must remember that the place where this prince and princess were planted was in the "Height of Israel"; that it was all the trees in the field of Israel that were to know the low tree had been exalted; that it was Israel, the dry tree, which is made to flourish, and that has been dry hitherto for lack of royal honors and royal blood, but now that a prince and princess of the blood are on the throne, the once dry tree doth flourish, but the former green tree, the Jewish king­dom -- not the nation -- is dried up.

We must remember that Israel is the ten-tribed nation, the Birthright people, whose ancient capital was Samaria, whose representative name is Ephraim, the second son of Joseph, to whom pertains the birthright; and that his two sons, Ephraim and Manasseh, were to "grow into a multitude in the midst of the earth," that they were finally to separate, Manasseh to become a great nation," and Ephraim to develop into many nations, a multitude of nations, or a company of na­tions, as it is variously given.

The first of these overturns is the one whose history we have essentially given while dealing with the pres­ervation of King Zedekiah's daughters, and is the overturn of the kingdom from Palestine to that goodly land, by the side of great waters, where it took root, grew, flourished and became a spreading vine.

A ripple of holy joy went pulsing through our heart when we found that the prophet had, in his riddle, used the expression, "spreading vine" in connection with Israel. The Hebrew word, sawrakh -- spreading, as here used, is defined in Strong's Exhaustive Concord­ance, "to extend, to spread, to stretch exceedingly, to extend even to excess." Thus this new country, this strange and unknown land, in which the royal remnant found the cast-out people of Israel, is the place from which it is declared that they shall spread out, that they shall exceedingly extend their borders and so fulfill their national destiny.

How perfectly this harmonizes with the promises concerning the "place" which the Lord made to David in connection with the promises concerning the per­petuity of his seed, throne and sceptre, and which was given at the same time, as follows: "Moreover, I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime."

At this juncture we feel impelled, for fear you will not think it out for yourselves, to point out the fact that the Lord had cast Israel out of her land, and cast her afar off; and while going to that far-off land she was to be "sifted through the nations as corn is sifted in a sieve; but after they have reached their far-off destination, their God-appointed place, then they are to move no more. For it is in reference to this same casting out of the Ephraimic nation that Hosea de­clares: "The children of Israel shall abide many days without a king, and without a prince." But now, with this prophetic riddle fulfilled, their king is with them, and the monarchy of Israel is flourishing as a green, or living, tree.

Our next effort will be to find this far-off land, whose history has been one of spreading out -- yea, spreading out exceedingly, even excessively.

The very fact that the Jews have a record of the birth, call and commission of Jeremiah, and the his­tory of the execution of the first part of his commis­sion, i.e., the tearing down, rooting out and plucking up of the house and throne of David -- this, considered in the light of the fact that they can give no account of him after his sudden disappearance from among them, is evidence that he neither died nor completed his God-ordained task among them. And all the civ­ilized races of the world know that he did not build that seat of power, nor plant those royal scions among the Jews.

But since we find it on record that Jeremiah's work has been accomplished, we know that it must have been he who did it; even if his name is not mentioned in the Scriptural account of the doing of it. For God would not permit some other man to do that work, after having sanctified Jeremiah before he was born, and brought him into the world for that purpose. We must bear in mind the fact that the sacred account of the building and planting is in the form of a riddle or parable, and that metaphors instead of names are used for those concerned; the high and the low, the en­throned and the dethroned, the young twigs and the tender twigs, the planted and the planter. But we must remember also that the name of "Israel," the special national name of the ten-tribed kingdom, is mentioned as the receiver of the planted and enthroned pair. And since the historic testimony declares Jere­miah's work to have been accomplished in Israel, it is only in Israel that we may hope to find evidences of that fact.

This necessitates the finding of Joseph-Israel, and they shall be found, for God says they shall; and when they are found, manifestly, there must be found with them a branch of the Judah-Davidic family, who are their sovereigns.

Since the East is left in such utter darkness, not only as to the fate of Jeremiah and his little Royal Remnant, but also as to the destination of "the dis­persed" ten tribes, who had been lost, even to the Jews, so long before Christ came, that some of them thought that no person except the Messiah could go to them, or might even know where to find them, we must look elsewhere. Also, because of their lack of historic data concerning the completion of Jeremiah's work, and because his disappearance was almost as marvelous as was the translation of Elijah, they were ready to say that the Christ was Jeremiah, (Matt. 16:14). Their thought was, no doubt, that Jeremiah, like Elijah, was still alive, and that God would yet use him in connec­tion with the building and planting anew, or the res­toration of the kingdom among them, to which they looked forward with great anticipation and hope.

But, as we were saying, since there is no light in the East concerning these matters, let us scan the pages of prophecy to see if there are any straws which point West. And since it is said of straws that they show which way the wind blows, it will be well for us to know that Hosea gives a prophecy concerning Eph­raim, in which he declares: "Ephraim, followeth after an East wind." As an East wind is one which blows from the East and travels to the West, this makes it certain that Ephraim did not travel Eastward. For had he gone in an Easterly direction, he must needs have gone facing an East wind; then he surely went WEST. And since he was "cast afar off," he must be in the far-off West.

When Jehovah confirmed his promise to David con­cerning the perpetuity of his kingdom, throne, sceptre and house, and took oath by his holiness that he would not lie to him, he said: "I will set his hand [scepter] in the sea." The clues which the prophet Ezekiel gives in his riddle, as to the location of Israel and the royal pair, are, that it is "a land of traffic," that it has "good soil" and that it "brings forth branches"; that is, that it is fruitful and populous. We are told it has a "city of merchants," that "fowl of every wing dwell under the shadow of its branches," i. e., mixed, or various people dwell under the protection of its rulers; and that its location is by "great waters," which, for reasons that will become more and more apparent as we proceed, we affirm to be the Atlantic Ocean. For the Lord gives a message to Ephraim through Jeremiah, saying: "I am a father to Israel, and Ephraim is my first born. Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him." In this declaration we find that the far-off home of Ephraim-Israel is in, not an island, but "the isles," i.e., a group of islands. Thus Ephraim, also, is located in the sea, in the isles afar off.

The prophet Isaiah, in the forty-ninth chapter, ad­dresses these same people, saying: "Listen, O isles, unto me; and hearken, ye people from afar . . . . Thou art my servant, O Israel, in whom I will [still in the future] be glorified." And when speaking, in the twelfth verse of this same chapter concerning the future return of this same people to Palestine, their former home, at which time he will be more fully glorified in them, the Lord causes the prophet to make proclamation: Behold, these shall come from far off, and lo, these from the north and from the west."

In the Hebrew there is no compound word for northwest as we use it; hence the expression north and west. There is a group of isles out in these "great waters," which are just as directly north-west from Palestine as the lines of latitude and longitude can lay them, namely, the British Isles. And we may just as well jump into the midst of our proofs at once, since that is the place where Ephraim-Israel shall chiefly be found. If not there, it is because they have "spread out," from these VERY ISLES, for it is a well-authenti­cated fact that Jeremiah went to Ireland, where he died, and that his grave is one of the well-known and proudly-named spots of that country, whose history is one of the mysteries of the world.

It is a well-known fact that the history of no coun­try on the face of the earth has so puzzled historians as that of Ireland. There is both a sacred and secular reason for this. The secular reason is that Ireland steps into the arena of history with a monarchical king­dom running in full blast, and men do not know how it got there. The sacred reason is because God has issued a mandate, saying: "KEEP SILENCE before me, O islands, and let the people renew their strength," (Isa. 41:1).

In the next verse the Lord asks the question: "Who raised up the righteous man from the EAST?" Then in the fourth verse he answers his own question, say­ing, "I the Lord, the first, and the last; I am he," and in the eighth verse of the same chapter, still addressing the dwellers in the isles, he says: "Thou art Israel, my servant Jacob, whom I have chosen, the seed of Abraham my friend. Thou whom I have taken from the ends of the earth." i.e., literally, from the rising of the sun, from the beginning, or from the East.

This statement, coming from such high authority, forever settles the question as to the origin of the peo­ples who dwell in those far-off northwest isles.

We have read many authors on the subject of the Hebrews in Ireland, who claim to have searched care­fully and critically through all available chronicles, records and histories and they all agree that a perusal of these various authorities is not only heavy reading, but that they are very obtuse, and that they are actually confusing, bewildering and tormenting to all who do not take the word of God as an ally in the work of unraveling their mysteries; for, all of these authorities do agree in stating the following facts:

1. About 585 B. C. a "notable man," an "important personage," a patriarch, a saint, an essentially import­ant someone, according to their various ways of put­ting it, came to Ulster, the most northern province of Ireland, accompanied by a princess, the daughter of an eastern king, and that in company with them was one Simon Brach, Breck, Brack, Barech, Berach, as it is differently spelled; and that this royal party brought with them many remarkable things. Among these was the harp, an ark and the wonderful stone called Lia­fail, or stone of destiny, of which we shall have much to say hereafter.

2. This eastern princess was married to King Herre­mon on condition, made by this notable patriarch, that he should abandon his former religion, and build a college for the prophets. This Herremon did, and the name of the school was Mur-Ollam, which is the name, both in Hebrew and Irish, for school of the prophets. He also changed the name of his capital city, Lothair -- sometimes spelled Cothair Croffin -- to that of Tara.

3. The name of this Eastern princess is given as Tea-Tephi, and it is a well-known fact that the royal arms of Ireland is the harp of David, and has been for two thousand and five hundred years.

Ezekiel in his riddle, when speaking of the coming of the female passenger who came to that land in the second vessel, whom he afterwards proves to be a princess, speaks of "the furrows of her plantation." It is a truth, and, to us, a marvelous one, that the prov­ince of Ulster used to be called the "Plantation of Ulster," as any one may know if they will take the trouble to consult Chamber's Encyclopedia on the word Ulster.

Further, the crown which was worn by the sover­eigns of that hitherto unaccounted-for kingdom in Ire­land had twelve points. Who shall say that "the king's daughter" was not planted there; and that the first of the three of Ezekiel's prophetic overturns was not from Palestine to Erin?

I will add more as time permits.

Posts: 7

Post#20 » Tue Oct 24, 2006 11:47 pm

Impressive, great read. I will be waiting for more.

Thanks, AE

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