The “Lost” Ten Tribes

However, and here is the crucial point that most seem to overlook: The northern ten tribes never returned from their captivity! Settled in an area hundreds of miles from where the Jews were taken more than a century later, the ten tribes of Israel remained completely separate and distinct from the Jews.

What happened to the ten tribes of Israel? History has called them the “lost ten tribes.” Where did they go? The answer to that question is one of history’s most fascinating stories. In fact, the answer to that mystery is the actual key that unlocks most of the Old Testament prophecies! As you may guess, the identity and location of these ancient peoples reveals who we are in the United States, Canada, Great Britain, Australia, New Zealand and among the British-descended peoples of South Africa.

It explains why we have achieved such national greatness, and what will happen to us near the end of this present age! The knowledge of the identity of the descendants of ancient Israel is revealed by a close examination of Scripture together with the record of secular history. The most highly educated leaders of our modern world are blind to the true facts of this matter. They are blinded by the theory of evolution into completely discounting the Bible as relevant for today. As a result, they fail to see the amazing story laid out in Scripture and its relevance for our future.Most religious claim to acknowledge the Bible as their authority are blinded by the prejudices of denominational tradition. But it is not just a question of ancient history! Your future, your family’s future,as well as the future of your nation hangs on the answer! Where are the “lost ten tribes” of Israel today? As we shall see, this lost master key to unlocking Bible prophecy has been found!

Dual Promises to Abraham

Few have realized it, but a duality runs all the way through the plan of God in working out His purpose here below. There was the first Adam, material and carnal; and there is Christ, the second Adam, spiritual and divine. There was the Old Covenant, purely material and temporal; and there is the New Covenant, spiritual and eternal. God made man mortal,physical, of the dust of the ground and of the human kingdom; but through Christ he may be begotten of God to become immortal, spiritual, and of the Kingdom of God.

And in like manner there were two phases to the promises God made to Abraham—the one purely material and national; the other spiritual and individual. The spiritual promise of the Messiah, and of salvation through Him, is well known by the most superficial Bible students. They know that God gave the spiritual promise to Abraham of Christ to be born as Abraham’s descendant—and that salvation comes to us through Christ. But—and this will sound unbelievable, yet it is true—almost no one knows what that salva- tion is; what are the promises of salvation we may receive through Christ; how we may receive them, or when—incredible though that sounds! But that truth belongs in another book.

What is essential to the theme of this book is the fact that God also made another entirely different, most amazing national and material promise to Abraham which has been almost entirely overlooked. Notice now again how God first called Abram, and the two- fold nature of His promises: “Now the [Eternal] had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: And I will make of thee a great nation…and in thee shall all fami- lies of the earth be blessed” (Genesis 12:1-3). Notice the twofold promise: 1) “I will make of thee a great nation”—the national, material promise that his flesh-born children should become a great nation—a promise of race; 2) “… and in thee shall all families of the earth be blessed”—the spiritual promise of grace. This same promise is repeated in Genesis 22:18: “And in thy seed shall all the nations of the earth be blessed….” This particular “one seed” refers to Christ, as plainly affirmed in Galatians 3:8, 16. Right here is where those who profess to be “Christians”— and their teachers—have fallen into error and scriptural blind- ness. They have failed to notice the twofold promise God made to Abraham. They recognize the messianic promise of spiritual salvation through the “one seed”—Christ. They sing the hymn “Standing on the Promises”—falsely supposing the promises to be going to heaven at death.


JEREMIAH {1:6} Then said I,
Ah, Lord GOD! behold, I cannot speak: for I [am] a child.
{1:7} But the LORD said unto me, Say not, I [am] a child:
for thou shalt go to all that I shall send thee, and whatsoever
I command thee thou shalt speak. {1:8} Be not afraid of
their faces: for I [am] with thee to deliver thee, saith the
LORD. {1:9} Then the LORD put forth his hand, and
touched my mouth. And the LORD said unto me, Behold, I
have put my words in thy mouth. {1:10} See, I have this
day set thee over the nations and over the kingdoms, to root
out, and to pull down, and to destroy, and to throw down, to
build, and to plant.

America’s Disturbing Future – In the latter Days ye shall consider it!

{30:1} The word that came to Jeremiah from the LORD,
saying, {30:2} Thus speaketh the LORD God of Israel,
saying, Write thee all the words that I have spoken unto thee
in a book. {30:3} For, lo, the days come, saith the LORD,
that I will bring again the captivity of my people Israel and
Judah, saith the LORD: and I will cause them to return to
the land that I gave to their fathers, and they shall possess it.
{30:4} And these [are] the words that the LORD spake
concerning Israel and concerning Judah. {30:5} For thus
saith the LORD; We have heard a voice of trembling, of
fear, and not of peace. {30:6} Ask ye now, and see whether
a man doth travail with child? wherefore do I see every man
with his hands on his loins, as a woman in travail, and all
faces are turned into paleness?
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Ezekiel 10:14

And each one had four faces. The first face was the face of a cherub, the second face was the face of a man, the third the face of a lion, and the fourth the face of an eagle.

Jesus Christ as a Cherub:
EXODUS :And he made two cherubims of gold, beaten out of one piece made he them, on the two ends of the mercy seat; Are not the church and Jesus Christ one bread, beaten out of one piece of gold ( gold is righteousness.)
WHO ALLOWS YOU TO ENTER THE KINGDOM OF GOD. Is it not Jesus Christ that forgives your sin by His blood. Then it is also Jesus, a cherub, that stands at the gate of the garden of Eden with a flaming sword, the word of God, Flaming because the word judges man and prevents you from entering the garden of Eden heaven, Kingdom of God.
Jesus Christ as Man:
John {6:53}Then Jesus said unto them, Verily, verily, I say unto you,
Except ye eat the flesh of the Son of man, and drink his
blood, ye have no life in you.
Jesus Christ as a Lion:
Revelation: {5:5} And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
Jesus Christ as an Eagle :
Revalation{12:14} And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.
Ezekiel: {17:3} And say, Thus saith the
Lord GOD; A great eagle with great wings, longwinged,
full of feathers, which had divers colours, came unto
Lebanon, and took the highest branch of the cedar: {17:4}
He cropped off the top of his young twigs, and carried it
into a land of traffick; he set it in a city of merchants.
{17:5} 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. {17:6} And it grew, and became a
spreading vine of low stature, whose branches turned
toward him, and the roots thereof were under him: so it
became a vine, and brought forth branches, and shot forth

Soul and Spirit are not the same.

Nephesh (נֶ֫פֶשׁ‬ nép̄eš) is a Biblical Hebrew word which occurs in the Hebrew Bible. The word refers to the aspects of sentience, and human beings and other animals are both described as having nephesh.[1][2] Plants, as an example of live organisms, are not referred in the Bible as having nephesh. The term נפש‬ is literally “soul”, although it is commonly rendered as “life” in English translations.[3] A view is that nephesh relates to sentient being without the idea of life and that, rather than having a nephesh, a sentient creation of God is a nephesh. In Genesis 2:7 the text is that Adam was not given a nephesh but “became a living nephesh.” Nephesh then is better understood as person, seeing that Leviticus 21:11 and Numbers 6:6 speak of a “dead body”, which in Hebrew is a nép̄eš mêṯ, a dead nephesh. [4] Nephesh when put with another word can detail aspects related to the concept of nephesh; with רוּחַ‬ rûach (“spirit”) it describes a part of mankind that is immaterial, like one’s mind, emotions, will, intellect, personality, and conscience, as in Job 7:11. [5][6] Biblical use[edit] The word nephesh occurs 754 times in the Hebrew Bible. The first four times nephesh is used in the Bible, it is used exclusively to describe animals: Gen 1:20 (sea life), Gen 1:21 (great sea life), Gen 1:24 (land creatures), Gen 1:30 (birds and land creatures). At Gen 2:7 nephesh is used as description of man. Job 12:7-10 offers a distinct similarity between רוח (ruah) and נפׁש (nephesh): “In His hand is the life (nephesh) of every living thing and the spirit (ruah) of every human being

I Timothy{6:16} Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honour and power everlasting. Amen.( Only God has immortality that is part of his being from the begining. )

I Timothy{6:19} Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. ( Through the operation of seperateing man’s soul from man’s mortal spirit, by the sword of God’s WORD, and giving that soul the HOLY SPIRIT OF IMMORTAL GOD, that soul now has immortality.)



I. Classification of Hebrew Altars. – Before considering the Biblical texts attention must be drawn to the fact that these texts know of at least two kinds of altars which were so different in appearance that no contemporary could possibly confuse them. The first was an altar consisting of earth or unhewn stones. It had no fixed shape, but varied with the materials. It might consist of a rock (Judg 13:19) or a single large stone (1 Sam 14:33-35) or again a number of stones (1 Kings 18:31 f). It could have no horns, nor it would be impossible to give the stone horns without hewing it, nor would a heap of earth lend itself to the formation of horns. It could have no regular pattern for the same reason. On the other hand we meet with a group of passages that refer to altars of quite a different type. We read of horns, of fixed measurements, of a particular pattern, of bronze as the material. To bring home the difference more rapidly illustrations of the two types are given side by side. The first figure represents a cairn altar such as was in use in some other ancient religions. The second is a conjectural restoration of Hebrew altars of burnt offering and incense of the second kind.

Canaanite altars were constructed of earth, stone, or metal. Stone altars have been preserved in Israel. Their form ranges from unworked, detached rocks to carefully cut natural stone. Altars of earth are mentioned in the ancient records, but none have been preserved, with the possible exception of an Israelite altar at Arad. These were the simplest altars, probably built by the common people. ALTAR’S of earth were not eternal.

Job – Themes

The Destruction of Leviathan by Gustave Doré (1865)
Job is an investigation of the problem of divine justice.[30] This problem, known in theology as theodicy, can be rephrased as a question: “Why do the righteous suffer?”[2] The conventional answer in ancient Israel was that God rewards virtue and punishes sin (the principle known as “retributive justice”).[31] This assumes a world in which human choices and actions are morally significant, but experience demonstrates that suffering is frequently unmerited.[32]

The biblical concept of righteousness was rooted in the covenant-making God who had ordered creation for communal well-being, and the righteous were those who invested in the community, showing special concern for the poor and needy (see Job’s description of his life in chapter 31). Their antithesis were the wicked, who were selfish and greedy.[33] Satan raises the question of whether there is such a thing as disinterested righteousness: if God rewards righteousness with prosperity, will men not act righteously from selfish motives? He asks God to test this by removing the prosperity of Job, the most righteous of all God’s servants.[34]

The book begins with the frame narrative, giving the reader an omniscient “God’s eye perspective” which introduces Job as a man of exemplary faith and piety, “blameless and upright”, who “fears God” and “shuns evil”.[35][36] God is seen initiating the discussion with Satan and approving Job’s suffering, a device which serves three purposes: the usual explanations for suffering, that the sufferer has committed some sin of which he is unaware or that God’s actions are inscrutable, are eliminated; it makes clear that it is not Job who is on trial, but God’s policy of retribution; and the reader sees that God himself bears responsibility for Job’s suffering.[37] The contrast between the frame and the poetic dialogues and monologues, in which Job never learns of the opening scenes in heaven or of the reason for his suffering, creates a sense of contradictory juxtaposition between the divine and human views of Job’s suffering.[36][38]

In the poetic dialogues Job’s friends see his suffering and assume he must be guilty, since God is just. Job, knowing he is innocent, concludes that God must be unjust.[39] He retains his piety throughout the story (belying Satan’s suspicion that his righteousness is due to the expectation of reward), but makes clear from his first speech that he agrees with his friends that God should and does reward righteousness.[40] Elihu rejects the arguments of both parties: Job is wrong to accuse God of injustice, as God is greater than human beings, and nor are the friends correct; for suffering, far from being a punishment, may “rescue the afflicted from their affliction” and make them more amenable to revelation – literally, “open their ears” (36:15).[39]

Chapter 28, the Hymn to Wisdom, introduces another theme, divine wisdom. The hymn does not place any emphasis on retributive justice, stressing instead the inaccessibility of wisdom.[41] Wisdom cannot be invented or purchased, it says; God alone knows the meaning of the world, and he grants it only to those who live in reverence before him.[42] God possesses wisdom because he grasps the complexities of the world (Job 28:24–26) – a theme which looks forward to God’s speech in chapters 38–41 with its repeated refrain “Where were you when…?”[43]

When God finally speaks he neither explains the reason for Job’s suffering (revealed to the reader in the prologue in heaven) nor defends his justice. The first speech focuses on his role in maintaining order in the universe: the list of things that God does and Job cannot do demonstrates divine wisdom because order is the heart of wisdom. Job then confesses his lack of wisdom, meaning his lack of understanding of the workings of the cosmos and of the ability to maintain it. The second speech concerns God’s role in controlling behemoth and leviathan, sometimes translated as the hippopotamus and crocodile, but more probably representing primeval cosmic creatures, in either case demonstrating God’s wisdom and power.[44] Job’s reply to God’s final speech is longer than his first and more complicated. The usual view is that he admits to being wrong to challenge God and now repents “in dust and ashes” (42:6), but the Hebrew is difficult, and an alternative understanding is that Job says he was wrong to repent and mourn and does not retract any of his arguments.[45] In the concluding part of the frame narrative God restores and increases his prosperity, indicating that the divine policy on retributive justice remains unchanged.

Three monologues: Poem Wisdom, Job’s closing monologue, and Elihu’s speeches

Job and His Friends by Ilya Repin (1869)
The dialogues of Job and his friends are followed by a poem (the “hymn to wisdom”) on the inaccessibility of wisdom: “Where is wisdom to be found?” it asks, and concludes that it has been hidden from man (chapter 28).[11] Job contrasts his previous fortune with his present plight, an outcast, mocked and in pain. He protests his innocence, lists the principles he has lived by, and demands that God answer him.[12] Elihu (a character not previously mentioned) intervenes to state that wisdom comes from God, who reveals it through dreams and visions to those who will then declare their knowledge.