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The Scarlet Thread

We begin with a discussion of the scarlet:

And Yahuah spoke unto Mosheh, saying: 2 This shall be the Torah of the leper in the day of his cleansing: He shall be brought unto the priest: 3 And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; 4 Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop: 5 And the priest shall command that one of the birds be killed in an earthen vessel over running water: 6 As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water: 7 And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field:
Vayiqra (Leviticus) 14:1-7

We see in the command two birds: one is to be killed in an earthen vessel, and the other is to be dipped in the blood of the bird that was killed, and covered in scarlet, and hyssop. Once used for this ritual, the living bird is released into the open field. The prophecy here is enormous.

You might recall the issue of baptism; it is not a mikvah, so much as it is a tabal (טָבַל), which means to immerse. We in our baptism are the hyssop dipped in the blood of the lamb.

And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin and strike the lintel and the two side posts with the blood that is in the basin; and none of you shall go out at the door of his house until the morning.
Shemoth (Exodus) 12:22

Let’s take a look at the goats of Yom Kippur.

And he [Aharon] shall take of the assembly of the children of Yashar’el two kids of the goats for a sin offering, and one ram for an ascending smoke offering.
Vayiqra (Leviticus) 16:5

And he shall take the two goats and present them before Yahuah at the door of the Tabernacle of the assembly. 8 And Aharon shall cast lots upon the two goats; one lot for Yahuah, and the other lot for Aza’zel. 9 And Aharon shall bring the goat upon which Yahuah’s lot fell and offer him for a sin offering. 10 But the goat, on which the lot fell to be for Aza’zel, shall be presented alive before Yahuah, to make an atonement with him, and to let him go for Aza’zel into the wilderness.
Vayiqra (Leviticus) 16:7-10

Once again, we see one goat is killed, but the other is left alive, and is released into the wilderness.

This ritual of choosing two animals (birds), slaughtering one and sending away the other, is then repeated in the Yom Kippuriym scapegoat ritual (Vayiqra 16), in which one animal is sacrificed as a ḥaṭṭā’t (חטאת), a “purification” offering to Yahuah, while the other is sent into the wilderness to Aza’zel, the fallen watcher to whom the guilt of the transgression was assigned.

According to the Mishnah (Hasmonean practice), the thread was tied to the scapegoat twice. First, it was tied immediately following the casting of the lot for the two goats, and then tied again on the scapegoat after it had been sent into the wilderness, and immediately before it was pushed off a cliff.

The Epistle of Barnabas which was likely written in Alexandria sometime between the destruction of Herod’s Temple (A.D. 70) and the Bar Kochba rebellion (A.D. 131 C.E.), writes:

Take two goats, goodly and alike, and offer them, and let the priest take the one as a burnt offering for sins. But what are they to do with the other? And do ye all spit on it, and goad it, and bind the scarlet wool about its head, and so let it be cast into the desert.
Barnabas 7:6-8

Tertullian, in his Latin text Against the Jews, writes the following:

“So, again, I will make an interpretation of the two goats which were habitually offered on the fast-day … the one of them, begirt with scarlet, amid cursing and universal spitting, and tearing, and piercing, was cast away by the people outside the city into perdition.”

Somehow, we see a linking of the scarlet thread to the marking of that set aside for sin, yet something that will live when it is cast into the wilderness.

And it came to pass in the time of her travail, that, behold, twins were in her womb. 28 And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying: This came out first. 29 And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said: How have you broken forth? This breach be upon you: therefore, his name was called Perets. 30 And afterward came out his brother, who had the scarlet thread upon his hand: and his name was called Zerach.
Bere’shiyth (Genesis) 38:27-30

Zerach (זֶרַח) H2225, from H2224; a rising of light.

Perets (פֶּרֶץ) H6556, from H6555; a break (literally or figuratively): a breach, breaking forth, a gap.

Pârats (פָּרַץ) H6555 is the primitive root meaning to break out (in many applications, direct and indirect, literal and figurative): to break abroad, to make a breach, to break (away, down, -er, forth, in, up), to burst out, to spread abroad, compel, disperse, grow, increase, open, press, scatter, urge.

Yet it is Zerach who is marked with the scarlet thread, allowed to live, and ultimately sent into the wilderness.

But see the scarlet thread at work:

And before they were laid down, she [Rachav] came up unto them upon the roof; 9 And she said unto the men, I know that Yahuah has given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. 10 For we have heard את how Yahuah dried up the water of the Red Sea for you, when ye came out of Mitsrayim; and what ye did unto the two kings of the Emoriym, that were on the other side of the Yardan, Ciychon and Og, whom ye utterly destroyed. 11 And as soon as we had heard these things, our hearts did melt, neither did there remain anymore courage in any man, because of you: for Yahuah Elohaykem, he is Elohiym in heaven above, and in earth beneath.
Yahusha (Joshua) 2:8-11

Now therefore, I pray you, swear seven oaths unto me by Yahuah, since I have showed you kindness, that ye will also show kindness unto my father's house, and give me a true sign: 13 And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. 14 And the men answered her: Our life for yours, if ye utter not this our business. And it shall be, when Yahuah has given us the land, that we will deal kindly and truly with you. 15 Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall. 16 And she said unto them: Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way.
Yahusha (Joshua) 2:12-16

And the men said unto her: We will be blameless of this your seven oaths which you have made us swear. 18 Behold, when we come into the land, you shall bind this line of scarlet thread in the window which you did let us down by: and you shall bring your father, and your mother, and your brethren, and את all your father's household, home unto you. 19 And it shall be, that whosoever shall go out of the doors of your house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with you in the house, his blood shall be on our head, if any hand be upon him. 20 And if you utter this our business, then we will be free of your seven oaths which you have made us to swear. 21 And she said: According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.
Yahusha (Joshua) 2:12-16

Once again, we see the idea that those marked with the scarlet thread would be saved alive, and released into the wilderness, but the unmarked would be set to sacrifice in atonement as a sin offering.

Is this the case with the house of Perets? Most assuredly so. For the Mashiach is truly of the house of Perets.

The cepher of the generation of Yahusha Ha’Mashiach, the son of David, the son of Avraham. 2 Avraham begat Yitschaq; and Yitschaq begat Ya`aqov; and Ya`aqov begat Yahudah and his brethren; 3 And Yahudah begat Perets and Zerach of Tamar; and Perets begat Chetsron; and Chetsron begat Aram;
Mattithyahu (Matthew) 1:1-3

And the house of Zerach, the primogenitor of Yahudah, who would have the scepter in his hand and a lawgiver between his feet until Shiloh come, was marked with a scarlet thread and released into the wilderness. And so scripture is demeaning as to the house of Zerach.

And Shalomah's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Mitsrayim. 11 For he was wiser than all men; than Eythan the A’zerachiy, and Heyman, and Kalkol, and Darda, the sons of round dancing: and his fame was in all nations round about.
Melekiym Ri’shon (1 Kings) 5:10-11

Ezrâchîy (אֶזְרָחִי) H250, patronymic from H2226; an Ezrachite or descendant of Zerach:—A’zerachiy.

And the sons of Zerach; Zimriy, and Eythan, and Heyman, and Kalkol, and Darda: five of them in all.
Divrei Hayamiym Ri’shon (1 Chronicles) 2:6

Who was Ethan? The writer of Psalm 89.

Maskiyl of Eythan the A’zerachiy.
Tehilliym (Psalm) 89:1

Who was Heyman? The writer of Psalm 88.

A Song or Mizmor for the sons of Qorach, to the chief Musician upon Machalath Leannoth, Maskiyl of Heyman the A’zerachiy.
Tehilliym (Psalm) 89:1

Persistent secular legends from Greece and Ireland, including the Harmsworth Encyclopedia, identify Calcol [Kalkol] with Cecrops I, founder of Athens. Harmsworth also suggests that Cecrops founded Athens around 1700 BC.

Assyrian records suggest a westward migration of the alleged descendants of Calcol along the shores of the Mediterranean Sea, establishing "Iberian" (Hebrew) trading settlements. One settlement now called "Zaragoza" or "Saragossa", in the Ebro Valley in Spain, was originally known as "Zaragassa", meaning "The stronghold of Zerah."

From Spain they continued westward as far as Ireland. The Iberians gave their name to Ireland, calling the island "Iberne" which was later abbreviated to "Erne" and subsequently Latinized to "Hibernia".

Capt, E. Raymond (1985). Missing Links Discovered in Assyrian Tablets: Study of Assyrian Tables that reveal the fate of the Lost Tribes of Israel. Muskogee, OK: Artisan Publishers, p. 65.

Legends from Greece and Rome identify Dara as Dardanus, founder of ancient Troy.

Knowles, E. “Dardanus” The Oxford Dictionary of Phrase and Fable, 2006 ed.

At least one translation of the Antiquities of Flavius Josephus, in mentioning King Solomon as being wiser than two men named Calcol and Dara (Darda), gives Dara's name as "Dardanos.“

Josephus, F (1926) Josephus. Vol. 5: Antiquities: 8:2:5, pp. 593-595.  

Sanchuniathon, a Phoenician historian, says that "Kronus, whom the Phoenicians called Israel, had a son Jehud.“

Cory, I.P. (1876). Cory's Ancient Fragments. London: Reeves & Turner, pp. 21-22.

From the above, some would cite Sanchuniathon as testifying that Dardanus (who founded the Trojan kingdom) was a descendant of Jehud (Judah) whose father was Israel. This is consistent with scripture.




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