Tephi means “beautiful” in Hebrew. Beautiful Tea Tephi was brought to Ireland by the Scribe, Baruch, which means “blessed one”. Baruch is also, Barack, as in Obama. The House of David is planted in Europe. Just follow the Scarlet Thread to the Shield of David on the red flag called Rosamund. Does the woof and weave of this flag of Judah contain the bloodline of Tephi? Has her sercret been captured in this banner?
“He places a banner over me and that banner, is love.” Song of Songs
Above is the Stone of Destiny. I believe I know where it came from, and what is was used for. Am I the Scribe and Prophet who will put the crown of David on the head of the rightful king? Those who hate Barack say he acts more like a king, then a President, but, is it not a king they called for?
The cock crow three times! The chickens have fled the roost. Now, only one good Republican, remain. And I laugh in their face, those of little faith!
God has His own terms! His will will be done! God………………….loves a good story!
Jon the Nazarite
Baruch \b(a)-ru-ch\ as a boy’s name is pronounced BAR-ook. It is of Hebrew origin, and the meaning of Baruch is “blessed”. Biblical: one Baruch was Jeremiah’s scribe-secretary. Many languages have a form of this name: in English, Benedict; in Italian, Benedetto; in French, Benoit; in Spanish, Benito. American philanthropist Bernard Baruch.
Baruch has 3 variant forms: Baruchi, Baruj and Boruch.
Baby names that sound like Baruch are Barack, Bearach, Birch and Burch.
the young man, “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.
For now the hundred years were at an end, and the day had come
when Rosamond should be awakened. When the Prince drew near
the hedge of thorns, it was changed into a hedge of beautiful large
flowers, which parted and bent aside to let him pass, and then
closed behind him in a thick hedge. When he reached the castleyard,
he saw the horses and brindled hunting-dogs lying asleep,
and on the roof the pigeons were sitting with their heads under
The Scarlet Wool Midst The Thorns
Posted on November 24, 2011 by Royal Rosamond Press
But what meaneth it, that they place the wool in the midst of the thorns? It is
a type of Jesus set forth for the Church, since whosoever should desire to take
away the scarlet wool it behoved him to suffer many things owing to the terrible
nature of the thorn, and through affliction to win the mastery over it. Thus, He
saith, they that desire to see Me, and to attain unto My kingdom, must lay hold
on Me through tribulation and affliction.
Barnabas 7:6 Attend ye to the commandments which He gave. Take two goats,
fairand alike, and offer them, and let the priest take the one for awhole burnt
offering for sins. Barnabas 7:7 But the other one–what must they do with it?
Accursed, saith He,is the one. Give heed how the type of Jesus is revealed.
Barnabas 7:8 And do ye all spit upon it and goad it, and place scarlet wool
about its head, and so let it be cast into the wilderness. And when it is so
done, he that taketh the goat into the wilderness leadeth it, and taketh off the
wool, and putteth it upon the branch which is called Rachia, the same whereof we
are wont to eat the shoots when we find them in the country. Of this briar alone
is the fruit thus sweet.
7:9What then meaneth this? Give heed. The one at the alter, and the other
accursed. And moreover the accursed one crowned. For they shall see Him in that
day wearing the long scarlet robe about His flesh, and shall say, Is not this
He, Whom once we crucified and set at nought and spat upon; verily this was He,
Who then said that He was the Son of God.
Barnabas 7:10For how is He like the goat? For this reason it says the goats
shall be fair and alike, that, when they shall see Him coming then, they may be
astonished at the likeness of the goat. Therefore behold the type of Jesus that
was to suffer. Barnabas 7:11 But what meaneth it, that they place the wool in
the midst of the thorns? It is a type of Jesus set forth for the Church, since
whosoever should desire to take away the scarlet wool it behoved himto suffer
many things owing to the terrible nature of the thorn, and through affliction to
win the mastery over it. Thus, He saith, theythat desire to see Me, and to
attain unto My kingdom, must lay hold on Me through tribulation and affliction.
This James (or Jacob, for these names were once interchangeable) was the son of
Hans Ulrich Rosemond, born 1623, a weaver; who was a son of Hans, a weaver, born
1581; who was a son of Fred Rosemond, born 1552, a weaver, member of town
council and a local captain; who was the son of another Hans whose date of birth
is not known, but he too, was a weaver and became a citizen of Basle in 1534.
His father was Erhart de Rougemont who bought in 1495 “the house called
Rebleuten-Zunft in Basle in the Freistrasse.’”
The Red Branch (from Old Irish: Cróeb Ruad meaning “dull red branch”; alternatively, from Old Irish: Cróeb Derg meaning “bright red branch”) is the name of two of the three royal houses of the king of Ulster, Conchobar mac Nessa, at his capital Emain Macha (Navan Fort, near Armagh), in the Ulster Cycle of Irish mythology. In modern retellings it is sometimes used as the name of an order of warriors, the Red Branch Knights.
The names of two of Conchobar’s houses can be translated as “Red Branch”, as Old Irish had two words for “red”: derg, bright red, the colour of fresh blood, flame or gold; and ruad, dull or brownish red, used for the colour of dried blood or red hair. The Cróeb Ruad (modern Irish Craobh Rua, “dull red branch”) was where the king sat; its name has survived as the townland of Creeveroe in County Armagh. The Cróeb Derg (modern Irish Craobh Dearg, “bright red branch”) was where the severed heads and other trophies of battle were kept. His third house was called the Téite Brec or “speckled hoard”, where the heroes’ weapons were stored.
At this point British-Israelite theory must return to the division of the Birthright between the Houses of Joseph and Judah, where the themes of “Scepter and Lawmaking”, the “Lineage of the Scarlet Thread”, the “House of David”, and the “Call of Jeremiah” can be found. Until this point, the brunt of the theory has focused on the Northern Kingdom, Israel, and the birthright promises given to it by Jacob. From here, the theory turns its focus to the kingly role of the House of Judah, the division of the kingship between Judah’s twin sons, Zerah and Perez, and the eternal establishment of the Throne of David over both Judah and Israel.
British-Israelism’s line of argument is fairly straightforward, though its weaving back and forth between scriptural and psudo-historical texts is often confusing. Essentially, however, the course of events is easily told, and begins with the Themes of Scepter and Lawmaking, and of the Scarlet Thread. Following the death of Joseph in Egypt, and in accordance with Jacob’s splitting of the birthright, the descendants of Judah–Zerah and his sons, the children of the Scarlet Thread–began to rule in northern, or Lower Egypt. Eventually, the Zerahite Kings were overthrown by a Pharaoh of Upper Egypt who “knew not Joseph”, and the descendants of Judah through Zerah, were forced to flee. They left, by ship, north through the Mediterranean Sea to settle in Greece, Troy, and on the Iberian peninsula. Eventually, in multiple waves and through many different routes, the House of Judah through Zerah would establish itself in the British Isles as the High Kings of Ireland, the royal family into which the Davidic dynasty would be grafted at a later date. Meanwhile, back in Egypt, the rest of the Hebrews are made slaves, and would eventually leave under Moses.
Because British-Israelites opposed the spiritualization of scripture, both covenants were viewed as actual. Indeed, if the Christ covenant is actual, then the multitudinous seed covenant must also be actual. In this way the veracity of British-Israel’s claims, as viewed in their understanding of the first covenant, is based upon the same authority as the promise of Christ in the second covenant. Hence, if their birthright thesis is false, then Christ’s initial coming must also be viewed with skepticism. In addition, the eventual return of Israel to the “family of God” will be tied to this promise and the original coming of Christ which it predicts. By the combination of these factors, and with the perspective of historicity in prophecy which British-Israelites gave to these promises, another tenet of British-Israelite biblical hermeneutics is maintained–that “God’s will has been, and forever will be, perfectly fulfilled according to the letter of the scripture.”
DIVISION OF BIRTHRIGHT
Jacob received the birthright from his father, Isaac, as a single blessing. God confirmed this blessing, making additional remarks and bestowing a few refinements such as the name “Israel”, but it had basically remained the same since the days of Abraham. With Jacob, however, the simple passing of the birthright, as a single package, from one descendant to the next would end; instead, a division occurred.
According to the ancient law of primogenitor Reuben, Jacob’s first-born son, should have received the birthright promises. However, like the two preceding generations in the line from Abraham, the elder son failed to meet the qualifications and was passed over for a younger son–indeed, thanks to Reuben’s sins with his father’s concubine, Bilhah, the birthright was re-directed to two of Israel’s younger, but more prominent sons, Joseph and Judah. This division is an important point for Br itish-Israelism because much of their terminology, and thus their hermeneutic, stems from their conception of the identity of Israel in opposition to the nature of being a Jew. Put succinctly:
When the term Israel was used in contradistinction to Judah it referred to the northern kingdom of the ten tribes only. The people of the ten-tribed northern kingdom were never called Jews: the term Jew referring exclusively to people in the small southern kingdom of Judah . . . Thus every Jew was also an Israelite, but every Israelite was not a Jew, in the same way as every Scotsman is a Briton but every Briton is not a Scotsman.
Hence the important dichotomy of Israel and Judah is established, one which will make greater sense once
THE “PRINCE OF THE SCARLET THREAD”
And “THE ROYAL REMNANT” UNITED
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 corre�spond to our English thought of an enigma, or some�thing 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 repre�sented by something real in nature.
An old man arrives on an Island with a small group of people in 583 BC. He brings the daughter of a King, a scribe named Simon Brug and some relics. The powerful Milesian High King of all Ireland allows the old man complete control. Instituting laws, schools and congresses, the old man forever changes the face of the Island’s history, and subsequently the history of the entire world. Apparently incidental to all this, is the fulfilling of a 500 year old prophecy.
Few people know that Jeremiah was much more than a prophet. He tends to get lumped in with Isaiah, Ezekial, and the others. Jeremiah did more than go around speaking doom and gloom. He held a high level position in the kingdom of Judah. He was the grandfather of King Zedekiah. II Kings 24:18. Most importantly, Jeremiah was God’s Trustee of the Bloodline and the Throne of David.
Jeremiah’s commission has always puzzled scholars. One can find where Jeremiah rooted out, pulled down, destroyed, and threw down kingdoms. History shows that his prophecies about the destruction of kingdoms came true. The mystery is, where did Jeremiah “build and plant?” The scriptural account doesn’t contain any building and planting. There is also some confusion about Jeremiah’s being put “over the nations.” It would appear at first glance that this meant his prophesying against them. This is not the case. First, Jer 1:10 says that God set him “over the nations, not nations (in general). This is repeated with the word kingdoms; the kingdoms. The bible is concerned with only one people, the twelve tribes of Israelites. Jeremiah was to “throw down” AND “build and plant” the Israelite nations. We’ll have to follow his trail to find where he accomplished his mission.
First we’ll look at the Biblical account. Jer 15:11-14 tells us Jerry is going to a brand new place he “knowest not.” Isaiah fills out the picture a bit. Isaiah 41:1-3 tells us that a “righteous man from the east” was put over nations and kings. This man would not travel by foot ( on land). Jer 41:10 establishes the presence of the “king’s daughters” in the group with Jeremiah. Jeremiah, as their great-grandfather, would certainly have assumed the postion of Guardian.Then we find Jeremiah and the girls going to the Egyptian city of Tahpanhes. In fact, there is an ancient structure there that bears the name, “Palace of the Jew’s daughters.” Isaiah helps us again with a last bit of confirmation, in chapter 37:31, telling us that a “remnant of Judah” shall escape and “take root downward.”
Before going on, we must take notice of what God had promised Jeremiah and his fellow travelers. God told Jeremiah that he’d be treated kindly by the Babylonians and die a natural death. Baruch, Jeremiah’s scribe and Ebed-Melech, the Ethiopian, are also told they’d be spared. The probable number in Jeremiah’s traveling band was five: Jeremiah, Baruch, Ebed-Melech Tea Tephi and her sister.
It’s not so hard to trace the migration of large groups of people. Not so with small groups. But God knows this too, and has left evidence that we may overcome our doubts about Jeremiah’s destination. But we have to go the history books. Only one place in the world claims to have the grave of the prophet Jeremiah. Only one country’s history tells of an old man, and his scribe Brug bringing a king’s daughter from Egypt. Only one country claims the Harp of David for it’s Arms. Only one country has Jerrys coming out of it’s ears.
Although, due to the Bards embellishing the story, accounts of Jeremiah’s arrival and work in Ireland differ in some details, the basic elements of each tale are the same.
The Stone, known as the “Stone of Destiny” came from Spain,
and before that, from Egypt
It came in the company of an aged guardian, who was called “Ollam Folla”, (Hebrew for revealer or prophet)
Accompanying the man was an eastern king’s daughter
Eochaidh (Eremhon) married the daughter, Tea Tephi
The aged guardian became the most influencial Statesman and Spiritual leader of Ireland.
Remember the evidence I mentioned, that God would supply us to confirm Jeremiah’s trip? The following picture is of an inscription found in a tomb located in Schiabhla-Cailliche, near Oldcastle, County, Meath, Ireland, not far from Tara. Thirty-some stones with strange markings upon them, lie in the sepulchral chamber within the huge cairn of stones which make up the tomb. A large carved stone outside the tomb is till pointed out as Jeremiah’s judicial seat. Our confirmation lies on those thirty stones in the cairn.
One interperation, by George Dansie of Bristol, says the the stones show a Lunar Eclipse, in the constellation of Taurus and a conjunction of the planets Saturn and Jupiter in Virgo. The prow of a ship is shown in the center, with five lines indicating the number of passengers it carries. On the left, a part of the ship, perhaps the stern, is shown with only four passengers, one having been left behind, as indicated by the line falling away from the ship. The wavy line indicates the passage of the ship across the ocean, terminating at a central point on an island.
The stellar and planetary alignment of the inscription gives a date of 583 BC. This date allows just the right amount of time for our little band to go to Egypt, and return to Palestine briefly before making their way to Spain, then Ireland.
Buried ineradically in the poetry and folk-lore of Ireland is the tale of a Prophet, an Egyptian Princess and Simon Brug (Baruch) a Scribe. They Landed in Ireland about the same time that the destruction of Jerusalem took place, bearing with them a great chest and a stone wrapped on a banner. The Princess married the Zarahite King, Eochaidh II. Ard-dath, Ard-righ, or Heremon (horse man of all Ireland), and their son was Irial. I, (M.R. Munro Faure) give quotations from old Irish verse:
The praises of Tea Tephi, daughter of Lughaidh (equivalent in Erse of Bethel) are sung as:
“The Beautiful One with a Royal Prosperous Smile.”
“Tephi (Hebrew beautiful) the most beautiful that traversed the Plain.”
“Temor of Bregia, whence so called.”
Relate to me O learned Sages,
When was the place called Temor?
Was it in the time of Parthalon of battles?
Or at the first arrival of Caesaire?
Tell me in which of these invasions
Did the place have the name of Tea-mor?
O Tuan, O generous Finchadh,
O Dubhan, Ye venerable Five
Whence was acquired the name of Te-mor?
Until the coming of the agreeable Teah
The wife of Heremon of noble aspect.
A Rampart was raised around her house
For Teah the daughter of Lughaidh (God’s House)
She was buried outside in her mound
And from her it was named Tea-muir.
Cathair, Crofin not inapplicable.
Was its name among the Tuatha-de-Danaan
Until the coming of Tea – the Just
Wife of Heremon of the noble aspect?
A wall was raised around her house
For Tea the daughter of Lughaidh,
(And) she was interred in her wall outside,
So that from her is Tea-mor.
A habitation which was a Dun (Hebrew court) and a fortress
Which was the glory of murs without demolition,
On which the monument of Tea after her death,
So that it was an addition to her dowry.
The humble Heremon had
A woman in beautiful confinement
Who received from him everything she wished for.
He gave her whatever he promised,
Bregatea a meritorious abode
(Where lies) The grave, which is the great Mergech (Hebrew burial place)
The burial place which was not violated.
The daughter of Pharaoh of many champions
Tephi, the most beautiful that traversed the Plain.
She gave a name to her fair cahir,
The woman with the prosperous royal smile,
Mur-Tephi where the assembly met.
It is not a mystery to be said
A Mur (was raised) over Tephi I have heard.
Strength this, without contempt,
Which great proud Queen have formed
The length, breadth of the house of Tephi,
Sixty feet without weakness
As Prophets and Druids have seen.