Biblical scholars are concluding what I was shown twenty years ago, the prophet Samuel, and King Saul, are one and the same person. This is to say, Saul was never a king, but, a Nazarite Judge who wore the Ephod and Sword when he judged the Children of God.
God did give me the Ephod and the Sword that drunken King David of the Philistines did wear when he came dancing drunk into Jerusalem before the captured Ark of the Covenant. David was made a Philistine King to rule over the Children of God – after he slay Samuel the Nazarite, and the Nazarite Prophets who were chosen from the Tribe of Benjamin. When Samuel-Saul was sent to these prophets, he was given his mother’s old weaving rod to carry as his staff. These Nazarite Prophets ad Judges were like ravin wolves for God’s Word and Justice, and they went about the land and the wilderness dispensing His Word and His Justice. There was one Judge above the rest. I wear the Ephod of the Lord, and I see the future.
It is a evil lie that Samuel-Saul consulted a witch! It is a great usurption of the Tribe of Judah over Benjamin and the other tribes – that God reborn me to expose! To read about the ban on bonding with Benjaminite men – is the greatest smear ever told.
Rise ye Wolven Children of Benjamin. Go forth and cut out the liars so the world will be transformed, and, there will be no other world for my grandsons to live in, then the world of his grandfather – For I love the Truth above all things, for when I died, God showed me the Truth.
In the Rosamond cote of arms with roses, we behold a cross made from a weaving needle. Princess Rosamond is pricked by a weaving needle, and her rosy kingdom falls into a deep slumber.
Now, there is the cry of the Red Wolf in the wilderness………………………………………Repent!
Jon the Nazarite Judge
Gensis 49: 27″ Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.”
According to the Hebrew Bible, the Tribe of Benjamin (Hebrew: בִּנְיָמִין, Modern Binyamin Tiberian Binyāmîn) בִּנְיָמִין was one of the
Tribes of Israel.
From after the conquest of the land by Joshua until the formation of the first Kingdom of Israel in c. 1050 BCE, the Tribe of Benjamin was a part of a loose confederation of Israelite tribes. No central government existed, and in times of crisis the people were led by ad hoc leaders known as Judges. (see the Book of Judges) The entire tribe of Benjamin, women and children included, was almost wiped out by the other Israelite tribes after the Battle of Gibeah. The remnant of the tribe was spared and allowed to marry women of another town, whose husbands had been killed, to enable the tribe to continue. (Judges 19-21)
With the growth of the threat from Philistine incursions, the Israelite tribes decided to form a strong centralised monarchy to meet the challenge. The first king of this new entity was Saul, who came from the Tribe of Benjamin, (1 Samuel 9:1-2) which at the time was the smallest of the tribes. He reigned from Gibeah for 38 years, (1 Samuel 8-31) which appears to have been his home town.
After the death of Saul, all the tribes other than Judah remained loyal to the House of Saul, but after the death of Ish-bosheth, Saul’s son and successor to the throne of Israel, the Tribe of Benjamin joined the northern Israelite tribes in making David, who was then the king of Judah, king of a re-united Kingdom of Israel. However, on the accession of Rehoboam, David’s grandson, in c. 930 BCE the northern tribes split from the House of David to reform a Kingdom of Israel as the Northern Kingdom. However, this time the Tribe of Benjamin remained loyal to the House of David, and remained a part of the Kingdom of Judah, in which it remained until Judah was conquered by Babylon in c. 586 BCE and the population deported.
When the Jews returned from Babylonian exile, residual tribal affiliations were abandoned, probably because of the impossibility of reestablishing previous tribal land holdings. However, the special religious roles decreed for the Levis and Kohanim were preserved, and the general population was called Israel. These designations are still followed today.
Gensis 49: 27″ Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.”
The second version also involves a Jewish girl named Mary, who was a daughter of the tribe of Benjamin. Recall that King Saul, of the tribe of Benjamin, was replaced by King David, of the tribe of Judah. Throughout history, the tribes of Judah and Benjamin were the closest and most loyal of allies. Therefore she married a Judean preacher who claimed to be the Messiah, and a marriage between a Benjamite woman and the messianic Son of David would have been a sign of hope and blessing during Israel’s darkest hour as an occupied nation.
To protect the royal bloodline, Jesus’ marriage and offspring were concealed from all but a select circle of royalist leaders, and after the crucifixion of Jesus, the protection of his wife and family would have been a sacred trust for those few who knew their identity. The pregnant wife of the anointed Son of David would have been the bearer of the hope of Israel – the bearer of the Sangraal, the royal bloodline.
Thus to protect the secret, Mary was a refugee seeking asylum, and traveled with Martha and Lazarus of Bethany, landing in a boat on the coast of France. The Sangraal or Holy Grail is therefore the royal bloodline of Israel rather than a literal chalice. The vessel that contained this bloodline must have been the wife of the anointed King Jesus.
9Then the priest said, “The sword of Goliath the Philistine, whom you killed in the valley of Elah, behold, it is wrapped in a cloth behind the ephod; if you would take it for yourself, take it. For there is no other except it here.” And David said, “There is none like it; give it to me.”
10Then David arose and fled that day from Saul, and went to Achish king of Gath.
11But the servants of Achish said to him, “Is this not David the king of the land? Did they not sing of this one as they danced, saying,
‘Saul has slain his thousands,
And David his ten thousands’?”
An ephod (Hebrew אֵפוֹד) ( /ˈɛfɒd/ or /ˈiːfɒd/) was an article of clothing, and a worship object, in ancient Israelite culture, and was closely connected with oracular practices.
In the Books of Samuel, David is described as wearing an ephod when dancing in the presence of the Ark of the Covenant (2 Samuel 6:14) and one is described as standing in the sanctuary at Nob, with a sword behind it (1 Samuel 21:9) in the book of Exodus and in Leviticus one is described as being created for the Jewish High Priest to wear as part of his official vestments (Exodus 28:4+, 29:5, 39:2+; Leviticus 8:7).
In the Book of Judges, Gideon and Micah each cast one from a metal, and Gideon’s was worshipped (Judges 8:26-27, Judges 17:5).
Within the Bible, in the contexts where it is worn, the ephod is usually described as being linen, but did not constitute complete clothing of any kind, as the Books of Samuel describe David’s wife Michal as taunting him for indecently exposing himself by wearing one. Though some Bible translations insert the word ‘only’ before ephod (inferring David was indecent), the book of 1 Chronicles states that David was “clothed with a robe of fine linen, as were all the Levites who bore the ark… [and] David also wore an ephod of linen,” [NAS Bible translation; 1 Chronicles, 15:27] “and David was wearing a linen ephod” [NAS Bible translation; 2 Samuel, 6:14]. There appears to have been a strong religious and ceremonial implication to wearing an ephod, since the eighty-five priests at Nob are specifically identified as being the type of people who wore an ephod; though the Masoretic text here describes them as being linen ephods (1 Samuel 22:18) the word linen is not present in the Septuagint version of the passage, nor is it present when the Septuagint describes David and Samuel as girding themselves with an ephod. Therefore, some textual scholars regard its presence in the Masoretic text as a later editorial gloss.
A passage in the Book of Exodus describes the Ephod as an elaborate garment worn by the high priest, and upon which the breastplate, containing Urim and Thummim, rested. According to this description, the Ephod was woven out of gold, blue, purple, and scarlet threads, was made of fine linen, and was embroidered “with skillful work” in gold thread (Exodus 28:6-14) the Talmud argues that each of the textures was combined in six threads with a seventh of gold leaf, making twenty-eight threads to the texture in total (Yoma 71b). The Biblical description continues without describing the shape or length of the ephod, except by stating that it was held together by a girdle, and had two shoulder straps which were fastened to the front of the ephod by golden rings, to which the breastplate was attached by golden chains; (Exodus 28:6-14) from this description it appears to have been something like a minimalist apron or a skirt with braces, though Rashi argued that it was like a woman’s riding girdle. The biblical description also adds that there were two engraved gems over the shoulder straps (like epaulettes), made from shoham (thought by scholars to mean malachite, by Jewish tradition to mean heliodor, and in the King James Version is translated as “onyx”), and with the names of the twelve tribes written upon them; the classical rabbinical sources differ as to the order in which the tribes were named on the jewels (Sotah 36a). Textual scholars attribute the description of the Ephod in Exodus to the priestly source and to a date later than the other mentions of Ephod; biblical scholars believe that the Ephod may have evolved over time into this highly ceremonial form from more primitive beginnings (the simple linen form described in the Books of Samuel), much like the manner in which the highly liturgical maniple evolved from an ordinary handkerchief.
Besides use as a garment, an Ephod was also used for oracular purposes, in conjunction with Urim and Thummim; the books of Samuel imply that whenever Saul or David wished to question God via oracular methods, they asked a priest for the ephod. Since the oracular process is considered by scholars to have been one of cleromancy, with the Urim and Thummim being the objects which were drawn as lots, the Ephod is considered by scholars to have been some form of container for the Urim and Thummim; to harmonise this with the descriptions of the Ephod as a garment, it is necessary to conclude that the Ephod must have originally been some sort of pocket, which the priests girded to themselves. However, the biblical text states the Urim and Thummim were placed in the breastplate, not the ephod (Leviticus 8:8).
The object at Nob, which must have been somewhat freestanding since another object is kept behind it, and the objects made by Gideon and by Micah, from molten gold, logically cannot have just been garments. The object made by Gideon is plainly described as having been worshipped, and therefore the idol of some deity (possibly of Yahweh), while the object made by Micah is closely associated with a Teraphim, and the Ephod and Teraphim are described interchangeably with the Hebrew terms pesel and massekah, meaning graven image, and molten image, respectively. Even the ephods used for oracular purposes were not necessarily just pieces of cloth, as they are not described as being worn, but carried (though some translations render 1 Samuel 2:28 as wear an ephod rather than carry an ephod); the Hebrew term used in these passages for carry is nasa, which specifically implies that the Ephod was carried either in the hand or on the shoulder. The conclusion thus is that Ephod, in these cases, referred to a portable idol, which the lots were cast in front of; some scholars have suggested that the connection between the idol and the garment is that the idol was originally clothed in a linen garment, and the term Ephod gradually came to describe the idol as a whole.
Other scholars[who?] suggest that the ephod originally refers to a container for the stones used to cast lots and later became associated with many objects that also could contain the stones or were used in divination.
According to the Talmud, the wearing of the ephod atoned for the sin of idolatry on the part of the Children of Israel.
7 ¶ Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and enquire of her. And his servants said to him, Behold, there is a woman that hath a familiar spirit at Endor.
.8 And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me him up, whom I shall name unto thee.
9 And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die?
10 And Saul sware to her by the LORD, saying, As the LORD liveth, there shall no punishment happen to thee for this thing,
Ensuring a Future for Benjamin. 1* The men of Israel took an oath at Mizpah: “None of us will give his daughter in marriage to anyone from Benjamin.” 2So the people went to Bethel and remained there before God until evening, raising their voices in bitter weeping.a 3They said, “LORD, God of Israel, why has this happened in Israel that today one tribe of Israel should be lacking?” 4Early the next day the people built an altar there and offered burnt offerings and communion offerings. 5Then the Israelites asked, “Are there any among all the tribes of Israel who did not come up to the LORD for the assembly?” For there was a solemn oath that anyone who did not go up to the LORD at Mizpah should be put to death.b
6The Israelites were disconsolate over their brother Benjamin and said, “Today one tribe has been cut off from Israel. 7What can we do about wives for the survivors, since we have sworn by the LORD not to give them any of our daughters in marriage?” 8And when they asked, “Is there one among the tribes of Israel who did not come up to the LORD in Mizpah?” they found that none of the men of Jabesh-gilead had come to the encampment for the assembly. 9A roll call of the people was taken, and none of the inhabitants of Jabesh-gileadc was present. 10So the assembly sent twelve thousand warriors there with orders, “Go put the inhabitants of Jabesh-gilead to the sword. 11This is what you are to do: Every male and every woman who has had relations with a male you shall put under the ban.”* d 12Finding among the inhabitants of Jabesh-gilead four hundred young virgin women, who had not had relations with a man, they brought them to the camp at Shiloh, in the land of Canaan.e 13Then the whole assembly sent word to the Benjaminites at the crag of Rimmon,f offering them peace. 14* So Benjamin returned at that time, and they were given as wives the women of Jabesh-gilead who had been spared; but these proved to be not enough for them.
15The people had regrets about Benjamin because the LORD had made a breach among the tribes of Israel.g 16The elders of the assembly said, “What shall we do for wives for the survivors? For the women of Benjamin have been annihilated.”h 17They said, “There must be heirs for the survivors of Benjamin, so that a tribe will not be wiped out from Israel. 18Yet we cannot give them any of our daughters in marriage.” For the Israelites had taken an oath, “Cursed be he who gives a wife to Benjamin!” 19Then they thought of the yearly feast of the LORD at Shiloh,i north of Bethel, east of the highway that goes up from Bethel to Shechem, and south of Lebonah. 20And they instructed the Benjaminites, “Go and set an ambush in the vineyards. 21When you see the women of Shiloh come out to join in the dances, come out of the vineyards and catch a wife for each of you from the women of Shiloh; then go on to the land of Benjamin. 22When their fathers or their brothers come to complain to us, we shall say to them, ‘Release them to us as a kindness, since we did not take a woman for every man in battle. Nor did you yourselves give your daughters to them, thus incurring guilt.’”*
23The Benjaminites did this; they carried off wives for each of them from the dancers they had seized, and they went back each to his own heritage, where they rebuilt the cities and settled them. 24At that time the Israelites dispersed from there for their own tribes and clans; they set out from there each to his own heritage.
25* In those days there was no king in Israel; everyone did what was right in their own sight.j
* [21:1–7] The victorious Israelites now become concerned about the survival of the tribe they have defeated. Despite the large number of Benjaminites killed in the final battle (20:46) and the general carnage that followed (20:48), there does not seem to be a shortage of men. The problem is rather a shortage of wives for the surviving men, the result of a previously unmentioned vow the Israelites took not to permit their daughters to marry Benjaminites.
* [21:11] Under the ban: see note on 1:17. In this case the sanction is imposed not because of the rules for the conquest of the promised land (cf. Dt 20:10–18) but because of the failure of the men of Jabesh-gilead to honor their oath and report for the assembly.
* [21:14] Very strong political ties existed between the people of Jabesh-gilead and the Benjaminites, especially those involving Saul, the Benjaminite king of Israel. See 1 Sm 11, where Saul rescues Jabesh from an Ammonite siege, and 1 Sm 31:11–13, where the people of Jabesh exert themselves to ensure that the bodies of Saul and his sons should receive honorable burial.
* [21:22] Release them…guilt: this verse is difficult. Evidently the elders intend to make two arguments in support of their request that the men of Shiloh release their claims on the abducted women. The first argument seems to be that an insufficient number of women were taken “in battle”—i.e., the raid on Jabesh-gilead—to provide “a woman for every man”—i.e., a wife for every Benjaminite. The second argument is that since the women have been kidnapped, the men of Shiloh will not be guilty of having violated the oath mentioned above in 21:1, 7, and 18.
Once upon a time there were a king and queen that wanted to have a child, but they couldn’t. But it happened that one day, while the queen was bathing, a frog jumped out of the water and said to her, “your wish will be fulfilled before the year ends, and you will have a daughter.” And so it happened.
The queen bore a daughter so beautiful that the king could not contain himself with joy, and he ordained a great feast. Not only did he invite his family, friends, and acquaintances, he also invited the fairies that lived in his kingdom, so that they might be kind and favorable to the child. There were thirteen of them in his kingdom, but he had only twelve golden plates for them to eat from, so one of them had to be left out.
The feast was celebrated with all splendor and as it drew to an end, the fairies stepped forward to present the child their wonderful gifts: one bestowed virtue, one beauty, a third riches, and so on, whatever there is in the world to wish for. And when eleven of them had said their say, in came the uninvited thirteenth, burning to avenge herself, and without greeting or respect, she cried with a loud voice, “In the fifteenth year of her age the princess shall prick herself with a spindle and shall fall down dead.” And without speaking one more word she turned away and left the hall. Everyone was terrified at her saying. Then the twelfth came forward, for she had not yet bestowed her gift, and though she could not do away with the evil prophecy, she could soften it, by saying, “The princess will not die, but fall into a deep sleep for a hundred years.”
Now the king, wanting to prevent this misfortune from befalling the child, ordered all the spindles in his kingdom destroyed. The child grew to be a beautiful maiden, and received all of the gifts that the eleven fairies had given her. The princess was lovely, modest, sweet, kind and clever, everyone who saw her could not help loving her. It happened that on the day of her fifteenth birthday, as she wondered inside the castle, she came to an old tower that she had not seen before. She climbed the narrow winding stairs which led to a little door, she opened the door, and there in the little room sat an old woman with a spindle, diligently spinning her flax.
“What are you doing?” asked the princess. “I am spinning a silk dress for the queen,” answered the old woman. “What thing is that that twists round so briskly?” asked the maiden. And in a kind and gentle voice the old woman replied, “It is a spindle, would you like to try? The princess took the spindle into her hand and began to spin; but no sooner had she touched it than the evil prophecy was fulfilled, and she pricked her finger with it. In that very moment she fell back upon the bed that was there, and fell into a deep sleep.
And this sleep fell upon the whole castle; the king and queen, who had returned and were in the great hall, fell fast asleep, and with them the whole court. And the wind ceased, and not a leaf fell from the trees about the castle. Then around that place there grew a hedge of thorns thicker every year, until at last the whole castle was hidden from view, and nothing of it could be seen but the vane on the roof.
And a rumor went abroad in all that country of sleeping beauty, for so was the princess called; and from time to time many kings’ sons came and tried to force their way through the hedge; but it was impossible for them to do so, for the thorns held fastened together like strong hands, and the young men were caught by them, and not being able to get free, there died a lamentable death.
One hundred years afterwards there came a king’s son into that country who heard an old man tell how there was a castle standing behind the hedge of thorns, and that there a beautiful enchanted princess named Rosamond had slept for a hundred years, and with her the king and queen, and the whole court. The old man had been told by his grandfather that many king’s sons had sought to pass the thorn-hedge, but had been caught and pierced by the thorns, and had died a miserable death. Then said the prince, “Nevertheless, I do not fear to try; I shall win through and see the lovely Rosamond.” The good old man tried to dissuade him, but he would not listen to his words.
The prince pressed forward until he reached the tower, he went up the winding stairs, and opened the door of the little room where Rosamond lay. And when he saw her looking so lovely in her sleep, he could not turn away his eyes, and he stooped and kissed her.
And she awakened, and opened her eyes; she looked at him very kindly. And she rose, and they went forth together, and the king and the queen and whole court awakened, and gazed on each other with great eyes of wonderment.
A few days later the wedding of the Prince and Rosamond was held with all splendor, and they lived very happily ever after. The end.