{"id":10264,"date":"2021-12-06T20:34:56","date_gmt":"2021-12-06T20:34:56","guid":{"rendered":"https:\/\/watchmannews.kinsta.cloud\/?p=10264"},"modified":"2022-04-19T06:15:57","modified_gmt":"2022-04-19T06:15:57","slug":"judahs-sceptre-and-josephs-birthright-pt9","status":"publish","type":"post","link":"https:\/\/watchman.news\/fr\/2021\/12\/judahs-sceptre-and-josephs-birthright-pt9\/","title":{"rendered":"JUDAH&#8217;S SCEPTRE AND JOSEPH&#8217;S BIRTHRIGHT pt9"},"content":{"rendered":"<pre>JUDAH'S SCEPTRE AND JOSEPH'S BIRTHRIGHT #9\r\n\r\nby Allen (1917)\r\n\r\nCHAPTER IX.\r\n\r\n\r\nTHE JEWS GO TO BABYLON AND RETURN\r\n\r\n\r\n     The twenty-third chapter of Ezekiel contains a short story\r\nwhich seems somewhat veiled, but a knowledge of the two houses\r\nand their respective capitals lifts the veil and quickly sweeps\r\nit aside. It is of interest to us, or should be, and begins as\r\nfollows: \"There were two women, daughters of one mother, who\r\ncommitted adultery in their youth in Egypt, the names of whom\r\nwere Aholah, the elder, and Aholibah, her sister, and they were\r\nmine, saith the Lord, and they bare sons and daughters.\" \"Thus\r\nwere their names; SAMARIA is Aholah (Israel), and JERUSALEM\r\nAholibah (Judah).\" Ezekiel 23:4. Then the story continues and\r\ntells how Aholah, the elder, played the harlot, and was followed\r\ninto that sin by her sister Aholibah, who was more corrupt than\r\nAholah had been. So God judged them \"as women that break\r\nwedlock.\" Before the story is ended the history of Israel's\r\ncaptivity to the Assyrians is told, together with prophecies\r\nconcerning the captivity of Judah in Babylon.\r\n     The Lord further says to the Jews: \"And thine elder sister\r\nis Samaria (Israel), she and her daughters that dwell at thy left\r\nhand; and thy younger sister, that dwelleth at thy right hand, is\r\nSodom and her daughters. Yet hast thou not walked after their\r\nways, nor done after their abominations; but, as if it were a\r\nvery little thing, thou wast corrupted more than they in all thy\r\nways. * * * Neither hath Samaria (Israel) committed half of thy\r\nsins; but thou hast multiplied thine abominations more than they\r\nand hast justified (by comparison) thy sisters in all thine\r\nabominations which thou hast done. Thou also, which hast judged\r\nthy sisters, bear thine own shame for thy sins that thou hast\r\ncommitted more abominable than they.\" (Ezekiel 16:46-52.)\r\n     This is in harmony with the record of Judah, as given by\r\nJeremiah in the following: \"And I saw, when for all the causes\r\nwhereby backsliding Israel committed adultery I had put her away,\r\nand given her a bill of divorce; yet her treacherous sister Judah\r\nfeared not but went and played the harlot also.\r\n     And the Lord said unto me, The backsliding Israel hath\r\njustified herself more than treacherous Judah.\" (Jeremiah 3:8,\r\n11.)\r\n     \"And the Lord said, I will remove Judah also out of my\r\nsight, as I have removed Israel, and will cast off this city\r\nJerusalem which I have chosen, and the house of which I said, My\r\nname shall be there\" (2 Kings 23:27). So Jeremiah was commanded\r\nto stand in the gate of the Lord's house and proclaim the word of\r\nthe Lord unto all the men of Judah, and among other things say\r\nunto them: \"But go ye now unto my place, which is Shiloh (one of\r\nthe cities of Joseph), where I set my name at first, and see what\r\nI did to it for the wickedness of my people Israel. And now,\r\nbecause ye have done all these works, saith the Lord, and I spake\r\nunto you, rising up early and speaking, but ye heard not; and I\r\ncalled you, but ye answered not. Therefore will I do unto this\r\nhouse, which is called by my name, wherein ye trust, and unto the\r\nplace which I gave to you and to your fathers, as I have done to\r\nShiloh. And I will cast you out of my sight, as I have cast out\r\nall your brethren, even the whole seed of Ephraim.\" (Jeremiah 7:\r\n12-15.)\r\n\r\n     The above is the prophecy; the following is a part of the\r\nhistoric record of the fact after its fulfillment. \"Thus Judah\r\nwas carried away captive out of his own land. This is the people\r\nwhom Nebuchadnezzar carried away captive in the seventh year (of\r\nhis reign) three thousand Jews and three-and-twenty. In the\r\neighteenth year of Nebuchadnezzar he carried away captive from\r\nJerusalem eight hundred thirty-and-two persons. In the\r\nthree-and-twentieth year of Nebuchadnezzar Nebuzar-adan, the\r\ncaptain of the guard carried away captive of the Jews seven\r\nhundred forty-and-five persons. All the persons were four\r\nthousand and six hundred.\" (Jeremiah 52:27-30.)\r\n     Thus doth Jeremiah teach, that it was the Jews, or the\r\npeople composing the kingdom of Judah, who were carried into\r\nBabylon by Nebuchadnezzar; and in order to show that it was the\r\nJewish people, and they only, who returned from that captivity,\r\nwe cite the following: \"Now these are the children of the\r\nprovince (Judea had been a province to Babylon twenty years\r\nbefore Nebuchadnezzar robbed and burned the temple, destroyed\r\nJerusalem, and took the Jews to Babylon) that went up out of the\r\ncaptivity of those which had been carried away, whom\r\nNebuchadnezzar, the king of Babylon, had carried away into\r\nBabylon, and came again unto Jerusalem, and Judah every one to\r\nhis city.\" (Ezra 2:1.)\r\n     The books of Ezra and Nehemiah are the only books of the\r\nBible which deal with the history of that return. Jeremiah had\r\nprophesied that the Jews should remain captives in the Chaldean\r\nEmpire (Babylon was the capital of that empire) for seventy\r\nyears. Just as the seventy years came to an end the empire was\r\ntaken by the Medes and Persians, and it became known in history\r\nas the Medo-Persian empire.\r\n     Ezra begins his record as follows: \"Now in the first year of\r\nCyrus, King of Persia, that the word of the Lord by the mouth of\r\nJeremiah might be fulfilled, the Lord stirred up the spirit of\r\nCyrus, King of Persia, that he made a proclamation throughout all\r\nhis kingdom, and put it also in writing, saying, 'Thus said Cyrus\r\nKing of Persia, The Lord God of heaven hath given me all the\r\nkingdoms of the earth; and he hath charged me to build him an\r\nhouse at Jerusalem, which is in Judah. Who is there among you of\r\nall his people? His God be with him, and let him go up to\r\nJerusalem, which is in Judah, and build the house of the Lord God\r\nof Israel (he is the God) which is in Jerusalem. And whosoever\r\nremaineth in any place (throughout the kingdom) where he\r\nsojourneth, let the men of his place keep him with silver and\r\nwith gold and with goods and with beasts, besides the free will\r\noffering for the house of God that is in Jerusalem.' Then rose up\r\nthe chief of the fathers of Judah and Benjamin, and the priests,\r\nand the Levites, with all them whose spirit God hath raised, to\r\ngo up to build the house of the Lord which is in Jerusalem.\"\r\n(Ezra 1:1-5.)\r\n\r\n     Do you notice that it is only the men of the tribes of\r\nJudah, Benjamin, and Levi who are mentioned as responding to this\r\ncall? Also you will remember that those three tribes are the\r\nthree which compose the kingdom of Judah which went into the\r\nBabylonish captivity, the ten tribes having been carried away\r\ninto the Assyrian captivity one hundred and thirty years prior to\r\nthat.\r\n     Also notice that it was not all the fathers nor all of\r\nJudah, Benjamin, and Levi that rose up to this call, but the\r\nchief of the fathers, and all of the people in those tribes\r\nmentioned whose spirit the Lord had made willing. So these\r\nwilling ones went to work, gathering together their silver, gold,\r\ngoods, and other precious things.  And Cyrus, the king, brought\r\nout of the house of one of the idols, where Nebuchadnezzar had\r\nput them, all of the vessels belonging to the house of the Lord,\r\nand through his treasurer \"numbered them unto Sheshbazzar, the\r\nprince of Judah. And this is the number of them: Thirty charges\r\nof silver, nine and thirty knives. Thirty basins of gold, silver\r\nof a second sort four hundred and ten, and other vessels a\r\nthousand. All the vessels of gold and silver were five thousand\r\nand four hundred. All these did Sheshbazzar bring up with him of\r\nthe captivity that were brought up from Babylon to Jerusalem.\"\r\n(Ezra 1:8-11.) Please notice that among these things mentioned as\r\nbelonging to the house of God there is no mention of the Ark of\r\nthe Covenant.  The reason is that the Ark was with the Birthright\r\npeople.\r\n     Some presume to teach that the house of Israel returned to\r\nPalestine with the Jews when they came from Babylon. When we get\r\nto that phase of our subject we will prove by both the Old and\r\nNew Testaments that they did not. But just here we need to say\r\nthat in the books which deal with the history of this return\r\nthere is not the slightest mention, direct or indirect, by\r\ninference or reference, of the other kingdom, or house, of\r\nIsrael.\r\n     There is a mention of the army of Samaria by Nehemiah, but\r\nyou will find that they belonged to the Post-Samaritans, who with\r\nothers opposed and hindered the Jews in their work, until finally\r\nthey forced them to cease work on the temple. Here is the record:\r\n\"But it came to pass, that when Sanballat heard that we builded\r\nthe wall he was wroth, and took great indignation, and mocked the\r\nJews. And he spake before his brethren and the army of Samaria,\r\nand said, What do these feeble Jews?\"(Neh.4:1,2.) Again: \"Now\r\nwhen the adversaries of Judah and Benjamin heard that the\r\nchildren of the captivity builded the temple unto the Lord God of\r\nIsrael.\" (Ezra 4:1.)\r\n     Following these statements is the account of a prolonged\r\npersecution of the Jews by those mongrel nations of\r\nPost-Samaritans. They hired counselors, wrote letters of protest,\r\nresorted to trickery and hypocrisy. A letter of protest was\r\nwritten to Artaxerxes, king of Persia, which was signed by many,\r\ntogether with \"the rest of the nations whom the noble Asnapar\r\nbrought over and set in the cities of Samaria.\" This had the\r\neffect of stopping the work on the temple, and it did not begin\r\nagain until during the second year of Darius, at which time these\r\nimported Samaritans again tried to hinder. The account of this is\r\ngiven by Josephus, as follows: \"When the Samaritans, who were\r\nstill enemies to the tribes of Judah and Benjamin, heard the\r\nsound of trumpets, they came running together, and desired to\r\nknow what was the occasion of the tumult; and when they perceived\r\nthat it was the Jews who had been carried captive to Babylon and\r\nwere rebuilding the temple, they came to Zorobabel, and to\r\nJeshua, and to the heads of the families, and desired that they\r\nwould give them leave to build the temple with them, and to be\r\npartners with them in building it; for they said, \"We worship\r\nyour God, and especially pray to him, and are desirous of your\r\nreligious settlement, and this ever since Shalmaneser, the king\r\nof Assyria, transplanted us out of Cuthah and Medea to this\r\nplace.\" When they thus said, Zorobabel and Jeshua, the high\r\npriest, and the heads of the families of the Israelites, replied\r\nto them that, \"it was impossible for them to permit them to be\r\ntheir partners, while they only had been appointed to build that\r\ntemple at first by Cyrus, and now by Darius, although it was\r\nlawful for them to come and worship there if they pleased, and\r\nthat they could allow them nothing but that in common with them,\r\nwhich was common to them with all other men, to come to their\r\ntemple, and worship there. When the Cutheans heard this, for the\r\nSamaritans have that appellation, they had indignation at it, and\r\npersuaded the nations of Syria to desire the governors, in the\r\nsame manner as they had done formerly in the days of Cyrus, and\r\nagain in the days of Cambysses afterwards, to put a stop to the\r\nbuilding of the temple, and to endeavor to delay and distract the\r\nJews in their zeal about it.\"\r\n\r\n     This delayed matters for some time, but finally Darius\r\nordered a search among the royal records, which resulted in the\r\nfinding of the record of Cyrus concerning the restoration of the\r\nJews, the building of the temple, and what the Lord commanded him\r\nin reference to them. The contents of this proclamation is given\r\nby Josephus, as follows:\r\n\r\n\"Cyrus, the king, in the first year of his reign, commanded that\r\nthe temple should be built in Jerusalem; and the altar in height\r\nshould be three-score cubits, and its breadth of the same, with\r\nthree edifices of polished stone, and one edifice of stone of\r\ntheir own country: and he ordained that the expenses of it should\r\nbe paid out of the king's revenue. He also commanded that the\r\nvessels which Nebuchadnezzar had pillaged out of the temple and\r\ncarried to Babylon should be restored to the people of Jerusalem,\r\nand that the care of these things should belong to Sanadassar,\r\nthe governor and president of Syria and Phoenicia, and to his\r\nassociates, that they may not meddle with that place, but may\r\npermit the servants of God, the Jews and their rulers, to build\r\nthe temple. He also ordained that they should assist him in the\r\nwork; and that they should pay to the Jews, out of the tribute of\r\nthe country where they were governors, on account of the\r\nsacrifices, bulls and rams, and lambs and kids of goats, and fine\r\nflour, and oil, and wine, and all other things that the priests\r\nshould suggest to them; and that they should pray for the\r\npreservation of the king, and of the Persians, and for such as\r\nhad transgressed any of these orders thus sent to them, he\r\ncommanded that they should be caught, and hung upon a cross, and\r\ntheir substance confiscated to the king's use. He also prayed to\r\nGod against them, that if any one attempted to hinder the\r\nbuilding of the temple, God would strike him dead, and thereby\r\nrestrain his wickedness.\"\r\n\r\n     Josephus also relates another trick of these Cuthean\r\nSamaritans, as follows: \"When Shalmanesar, the king of Assyria,\r\nhad it told him, that Hoshea, the king of Israel, had sent\r\nprivately to So, the king of Egypt, desiring his assistance\r\nagainst him, he was very angry, and made an expedition against\r\nSamaria, in the seventh year of the reign of Hoshea; but when he\r\nwas not admitted into the city by the king, he besieged Samaria\r\nthree years, and took it by force in the ninth year of the reign\r\nof Hoshea, and in the seventh year of Hezekiah, king of\r\nJerusalem, and quite demolished the government of the Israelites,\r\nand transplanted all the people into Medea and Persia, among whom\r\nhe took King Hoshea alive; and when he had removed these people\r\nout of this their land, he transplanted other nations out of\r\nCutha, a place so called, (for there is still a river of that\r\nname in Persia,) into Samaria, and into the country of the\r\nIsraelites. So the ten tribes of the Israelites were removed,\r\netc. But now the Cutheans who removed into Samaria, (for that is\r\nthe name they have been called by to this time, because they were\r\nbrought out of the country called Cutha, which is a country of\r\nPersia, and there is a river of the same name in it,) and are\r\ncalled in the Hebrew tongue Cutheans, but in the Greek tongue\r\nSamaritans. And when they see the Jews in prosperity they pretend\r\nthat they are changed, and allied to them, and call them kinsmen,\r\nas though they were derived from Joseph.\"\r\n\r\n     Our object in inserting these quotations is threefold.\r\n\r\nFirst: \r\nto show that not only the sacred writers, but also the secular\r\nhistorian, and the rulers, both friendly and unfriendly, who had\r\nto do with those Israelites who went into and came out of the\r\nBabylonish captivity, called them Jews.\r\nSecond: \r\nto show how the bitter feeling was engendered among the Jews\r\nagainst those Cuthea-Samaritans, whom they called \"Dogs,\" whom\r\nthey never forgave, and with whom they never had any dealings.\r\nWhen Christ spoke to the woman of Samaria at the well, she was so\r\nsurprised that her first words were, \"How is it that thou, being\r\na Jew, askest drink of me, a woman of Samaria? for the Jews have\r\nno dealings with the Samaritans.\"\r\nThird: \r\nto show that neither Josephus, who writes on the \"Antiquities of\r\nthe Jews,\" nor their enemies, the Cuthea-Samaritans, ever\r\nconfounds the ten-tribed Israelites with the Jewish Israelites.\r\nOh, how we do thank God that he made Josephus write concerning\r\nthose imported nations in Samaria, who, because they were living\r\nin that land which had been the home of the Birthright kingdom,\r\nwhen they were seeking that which would be advantageous to them,\r\nwould sidle up to the Jews, and claim kinship. \"AS THOUGH THEY\r\nWERE DERIVED FROM JOSEPH.\" What impudence. Think of the audacity\r\nof these imported mongrels claiming to be a portion of the\r\nAbrahamic birthright-holders. Is it much marvel that the Jews\r\nshould dub such a race of fawners by the appropriate name of\r\nDogs?\r\n     Both Ezra and Nehemiah, the Biblical historians of the\r\nreturn of the Jews from Babylon to Judea, give the genealogy of\r\nall who returned, a list of all the men who worked on the wall, a\r\nspecial list of all the priests who had married strange wives,\r\nand the exact number of individuals who returned. The aggregate\r\nof these is summed up as follows: \"The whole congregation\r\ntogether was forty-and-two thousand three hundred and\r\nthree-score, besides their servants and their maids, of whom\r\nthere were seven thousand, three hundred thirty-seven.\" Ezra\r\nstates that there were among these servants two hundred singing\r\nmen and women, but Nehemiah puts the number of singers at two\r\nhundred and forty-five. This could easily have been the case by\r\nthe time he got there, for the going up which was led by him was\r\nthe second one, and did not take place until fourteen years and a\r\nhalf after that which was led by Ezra. And yet in the\r\ngenealogical records of this \"whole congregation\" of forty-nine\r\nthousand eight hundred and ninety-seven Jews, there is not a\r\ntribal name mentioned except those of Judah, Benjamin and Levi\r\nPlease remember that it is the people of these three tribes who\r\ncompose the mass of the kingdom of Judah, and who only are called\r\nJews.\r\n     Josephus tells us of an epistle which was written by Xerxes,\r\nthe son of Darius, at the time when the Jews were getting ready\r\nto leave Babylon, and sent to Esdras (Ezra,) which was the cause\r\nof great rejoicing among them. He speaks of the effect it had\r\nupon them, as follows: \"So he read the epistle at Babylon to\r\nthose Jews that went there, but he kept the epistle itself, and\r\nsent a copy of it to all those of his own nation that were in\r\nMedea. And when these Jews had understood what piety the king had\r\ntoward God, and what kindness he had for Esdras, they were all\r\ngreatly pleased; nay, many of them took their effects with them,\r\nand came to Babylon, as very desirous of going down to Jerusalem;\r\nbut then THE ENTIRE BODY of THE PEOPLE of ISRAEL remained in that\r\ncountry, wherefore there are but two tribes in Asia and Europe\r\nsubject to the Romans, while THE TEN TRIBES are beyond the\r\nEuphrates till now (A.D.95), and are an immense multitude, and\r\nnot to be estimated by numbers.\"\r\n\r\n     We note that First and Second Kings, the Chronicles,\r\nJosephus, Ezra and Nehemiah, all speak of the kingdom of Judah at\r\ntimes, as \"Judah and Benjamin.\" This is why Josephus says that\r\nthere were only two tribes under the power of the Romans.\r\n     The reason for this is supposed to be the fact that the\r\nLevites were priests who served in the temple, and did not count\r\nfor anything when it came to the political and fighting strength\r\nof the Jewish people, for the Levites were undoubtedly with Judah\r\nand Benjamin, as a part of the Kingdom of Judah.\r\n     Furthermore, aside from the mention of the tribal name of\r\nAshur, as the name of the tribe to which Anna, the prophetess\r\nbelonged, there is not a tribal name used in any historic portion\r\nof the new Testament, except the three tribal names of the Jewish\r\npeople, i. e., Judah, Levi, and Benjamin. The ancestors of Anna\r\ncould easily have belonged to one of those scattered families who\r\nreturned out of Israel unto the kingdom of Judah, because they\r\nwould not serve Jeroboam's calves.\r\n....................\r\n\r\nTo be continued\r\n\r\n(A classic True Israel (British Israelism) book on the Celto-Saxon people's of God. \r\n<a href=\"https:\/\/watchman.news\/fr\/2021\/12\/judahs-sceptre-and-josephs-birthright-pt1\/\">download the full version of \"Judah's Sceptre and Joseph's Birthright\" - for free<\/a>)\r\n<\/pre>","protected":false},"excerpt":{"rendered":"<p>JUDAH&#8217;S SCEPTRE AND JOSEPH&#8217;S BIRTHRIGHT #9 by Allen (1917) CHAPTER IX. THE JEWS GO TO BABYLON AND RETURN The twenty-third chapter of Ezekiel contains a short story which seems somewhat veiled, but a knowledge of the two houses and their respective capitals lifts the veil and quickly sweeps it aside. It is of interest to [&hellip;]<\/p>\n","protected":false},"author":6,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"seo_booster_metabox":"","footnotes":""},"categories":[1],"tags":[64,7,2864,2866,2867,2873,2865,3028,2868],"class_list":["post-10264","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-anglo-israel","tag-bible-study","tag-british-israelism-study","tag-celtic-orthodox-church-books","tag-celtic-orthodox-church-of-the-culdees","tag-read-book-judahs-sceptre-josephs-birthright","tag-research-british-israelism","tag-study-on-the-promises-israel","tag-tribes-of-israel-identity"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.2 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>JUDAH&#039;S SCEPTRE AND JOSEPH&#039;S BIRTHRIGHT pt9 - Watchman News<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/watchman.news\/fr\/2021\/12\/judahs-sceptre-and-josephs-birthright-pt9\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"JUDAH&#039;S SCEPTRE AND JOSEPH&#039;S BIRTHRIGHT pt9 - Watchman News\" \/>\n<meta property=\"og:description\" content=\"JUDAH&#039;S SCEPTRE AND JOSEPH&#039;S BIRTHRIGHT #9 by Allen (1917) CHAPTER IX. THE JEWS GO TO BABYLON AND RETURN The twenty-third chapter of Ezekiel contains a short story which seems somewhat veiled, but a knowledge of the two houses and their respective capitals lifts the veil and quickly sweeps it aside. 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