Nancito is oriented in a general north-south direction between the narrow neck of land to the North of Volcan Chiriqui and south of the other important archaeological site called El Caño. It is a town in the Coclé province of Panama and is one of Panama’s most important archaeological sites: a ceremonial and burial place of pre-Columbian times.  Nancito is flanked by the west Pacific Ocean and the Isla Toro, Isla la Porcada, La Albina sea east sea.

Nancito is a place where the sea divides the land.

La Albina east sea is the “narrow pass” which is narrower than the neck itself of Nancito.

It takes  one day and a half to walk from Nancito to Barriles Site – VOLCAN – Chiriqui, Panama

Nancito is a lower elevation than the higher land to the south El Caño in the Coclé province of Panama

The combined land of Nancito to El Caño in the Coclé province of Panama southward from the Narrow Neck, follows the shore line and is completely surrounded by water.  And Nancito is small enough that the ancient inhabitants considered their land an island.


Another important ancient archaeological site in Panama between these sites is located on the coast of the Gulf of Parita in the province of Herrera. With a surface of 8,000 hectares (20,000 acres) that are divided in three different areas: 3,500 hectares of semi-desert area, 3,000 hectares of sea and 1,500 hectares of fragmented soils. Inside the park are the remains of the oldest Pre-Columbian Indian village in Panama, pieces of pottery and objects made of stone that are being studied by scientists from all over the continent. This famous Sarigua desert was called by the ancient inhabitants the Desolate kingdom, which is located toward the southern portion of the narrow neck of Nancito. All that is left of the ancient civilization in this desolate land are the remains of the oldest Pre-Columbian Indian village.

Desierto de Sarigua

·         Another ancient practice performed by the indigenous people is a serpent dance. The dance is a ceremonial ritual to protect them from snake because there was a time when the narrow neck was blocked by an infestation of poisonous snakes to such an extent that either man or animal could pass. This occurred because of the water barrier on both sides of Nancito, and in a warm climate where snakes would not hibernate during a cold season.

This archaeological discovery of the Ark of the Covenant found in the mountains of the republic of Panama proves that one of the sons of the king of Israel whose name is Malchiah the son of King Zedekiah, did escape from being killed by the Babylonian army and migrated to Mesoamerica with the Ark of the Covenant.

The statue found in the archaeological site in Barriles, Volcán, Panama reveals two cultures united and living together in a society that was influenced by Jewish religious ceremonies and Jewish royal customs.
volcaan-sitiobarriles02 (1)

Malchiah sent his servant Ebed-Melech to rescue Jeremiah. (Hebrew: עֶבֶד-מֶלֶךְ; Latin: Abdemelech) is mentioned in the Book of Jeremiah as an official at the palace of king Zedekiah of Judah during the Siege of Jerusalem. The name is translated as Servant of the King, and as such may not be his proper name but a hereditary title. The text relates that he was an Ethiopian (Jeremiah chapter 38:7) and a eunuch.“The Cushite,” a name known from ancient Egyptian texts and from ancient seals found that date back around 600 BC time period in Israel. Jeremiah wrote of one “Ebedmelech the Ethiopian,” where the Hebrew term behind “Ethiopian” is Cushi, “Cushite.”

Ebed-Melech is notable for rescuing the prophet Jeremiah from the cistern where he was imprisoned. (Jer 38:7–13). Later, Jeremiah informed him that he would be spared after the fall of the city to the Babylonians (Jer 39:15–18). Ebed-Melech can be seen a precursor to the faith of the New Testament believers, since he is saved because he trusted in God (Jer 39:18). And this same promise was given to son of King Zedekiah. Jeremiah blessed Malchiah (the son of the king of Judah) for sending his servant Ebed-Melech to rescue Jeremiah.

Melech means king in hebrew; which is similar in form to “melchizedek” or ‘melech zedek’ which means ‘king of righteousness’ with ‘zedekiah’ meaning ‘righteous one’.

Malchiah (or better, MalkiYahu) was “the son of Hammelech” according to the King James translation of Jeremiah. But clearly this should have been translated “the son of the king” since -melech in Hebrew means the same as melek, king. Several factors now indicate that Malchiah was in fact not just the son of an anonymous king but the son of Zedekiah. Thus concluded Yohanan Aharoni, the late head of the Department of Archaeology at Tel Aviv University.

Prof. Cyrus Gordon demonstrated that there were contacts between the Greeks and peoples of the ancient Near East as early as the second millennium BC. As a result of this contact, a Greek (Ionian) name, Nikomed, shows up as that of a 13th-century BC king of the ancient Syrian town of Ugarit, where a language closely related to Hebrew was spoken and written.

South of Ugarit is the region of Lebanon, home to the people called Phoenicians by the Greeks and Canaanites by others. These were the great seafarers of Bible times and they had close contacts with the Greeks, who were also involved in sea trading. Indeed, the Greeks borrowed their alphabet from the Phoenicians. Archaeologists in Panama have recently discovered evidence that the party that accompanied Malchiah to the New World came aboard Phoenician vessels. This can explain how Greek names came to be found in Muisca society after the Muisca and Phoenicians merged.

“the Cushite,” a name known from ancient Egyptian texts and from seals from 600 BC time period found in Israel. Jeremiah wrote of one “Ebedmelech the Ethiopian,” where the Hebrew term behind “Ethiopian” is Cushi, “Cushite.”

In conclusion; the new archaeological evidence discovered in Panama in November 2012 supports the new idea that the statue is of Malchiah (the son of King Zedekiah) sitting on the shoulders of his servant Ebed-Melech ( the Cushite or Ethiopian).

This new discovery supports the theory of William Penn’s discovery of the American Indians tracing their roots back to the lost ten tribes of Israel. William Penn´s theory has definitely become more of a reality, seeing that the new evidence found in Panama supports his ideas of lost tribes of Israel migrating to the Americas and continuing their Israelite customs and lifestyles recorded in ancient biblical history. The discovery and new interpretation of the statue of a Jewish royal descendant sitting upon the shoulders of his servant of ancient Ethiopian ancestry living in the Americas, has now opened a can of worms to archaeologists around the world seeking more evidence regarding the findings tracing back to the Jews. The statue is located in the Sitio Barriles, Volcán, Panama, a sacred burial site for the royal Jewish families as well as a sacred temple site used by the same community.

One of the first books to suggest the Native American Lost Tribe theory was written by a Jew, the Dutch rabbi, scholar, and diplomat Manasseh ben Israel. In The Hope of Israel (1650), Ben Israel suggested that the discovery of the Native Americans, a surviving remnant of the Assyrian exile, was a sign heralding the messianic era. Just one year later, Thomas Thorowgood published his best seller Jews in America, Or, Probabilities that those Indians are Judaical, made more probable by some Additional to the former Conjectures. The Lost Tribe idea found favor among early American notables, including Cotton Mather (the influential English minister), Elias Boudinot (the New Jersey lawyer who was one of the leaders of the American Revolution), and the Quaker leader William Penn.

The notion was revived after James Adair, a 40-year veteran Indian trader and meticulous chronicler of the Israelitish features of Native American religion and social custom wrote The History of the American Indians…Containing an Account of their Origin, Language, Manners, Religion and Civil Customs in 1775. Even Epaphras Jones, an American Bible professor engaged the theory in 1831, claiming that anyone “conversant with the European Jews and the Aborigines of America… will perceive a great likeness in color, features, hair, aptness to cunning, dispositions for roving, &s.”

Religious Connotations

Some of these writers were interested in Native American history, but most of them were just interested in the Bible. Indeed, the Lost Tribe claim should be seen as part of a general 19th-century fascination with biblical history. Explorations of Holy Land flora and fauna, the geography of the Holy Land, the life of Jesus-the-man, were very much en vogue. A close identification among some 17th and 18th century Americans with the chosen people of Scripture helped Christian settlers see their colonization of New England as a reenactment of Israel’s journey into the Promised Land.


It also contributed to a more general religious mythmaking scheme that helped define the national identity of the United States. To cite just one example, in a 1799 Thanksgiving Day sermon, Abiel Tabbot told his congregation in Massachusetts: “It has often been remarked that the people of the United States come nearer to a parallel with Ancient Israel, than any other nation upon the globe. Hence, ‘OUR AMERICAN ISRAEL,’ is a term frequently used; and common consent allows it apt and proper.”

A curious incident that drew considerable attention and “proved,” at least to some, that Native Americans had ancient Israelite origins unfolded when tefillin (phylacteries) were “discovered” in Pittsfield, Massachusetts in the early 19th century. Their discoverer wrote that this “forms another link in the evidence by which our Indians are identified with the ancient Jews, who were scattered upon the face of the globe, and to this day remain a living monument, to verify and establish the eternal truths of Scripture.”

Prominent Jews Respond

Around the time of the Pittsfield tefillin incident, Mordecai Manuel Noah, the journalist, playwright, politician, and Jewish American statesman, began spilling ink about the subject. Noah wrote a play She Would be a Soldier; or, The Plains of Chippewa (1819), that resolved the tension between the Yankees and the British by identifying the Indian Great Spirit with the God of the Bible. Noah’s ideas about Jewish-Native affinities grew in a distinctly political manner when he invited Natives Americans to help settle “Ararat,” the separatist Jewish colony he hoped to establish on Grand Island on the Niagara River around 1825.

Noah’s writings on Jewish Natives came to their full expression with his Discourse on the Evidences of the American Indians Being the Descendants of the Lost Tribes of Israel (1837). The work documented a host of theological, linguistic, ritual, dietary, and political parallels between Jews and Native Americans. Most importantly, he identified several essential character traits shared by the two peoples, all of which were, of course, highly laudable. For Noah, the conflation of Indians and Jews sanctioned the latter as divinely ordained Americans.

Accepting Native Americans as ancient Israelites held several–sometimes mutually exclusive–implications for American Jews. Foremost, it meant that the Indians were, in some way, related. It could buttress the sentiment that America was the New Jerusalem. This was the destined place where the original exiles, scattered to unknown corners of the world, were ingathered to their God-chosen Promised Land. They were not “lost” at all. Rather, the near aboriginal connection of Jews to the American soil served as evidence of the end of exile, and another reason to support a new American Jewish identity. The Lost Tribe theory had significant symbolic stakes–for Jews, Christians, and Native Americans. Linking America and its earliest inhabitants with the Bible and its theology, meant staking a claim on America–and championing God’s plan for the New World.

Even the earliest settlers and explorers of the New World were intrigued by the possibility of encountering a lost remnant of the House of Israel in the New World. Christopher Columbus, the man credited with “discovering” the New World, proclaimed that these newly discovered “Indians” were, in fact, of Jewish origins. Columbus even suggested that Spain could, “recruit their bodies and their wealth to assist Europeans in a final crusade to crush Islam and reclaim Jerusalem” (Alan Taylor, American Colonies: The Settlement of North America, 33).


After the American Revolution, the fascination with Native American origins was carried to new heights. Despite the fact that no obvious proof could be found to substantiate the claim that Native Americans were the lost tribes of Israel, scores of religious zealots hoped to uncover this claim’s validity. Just before embarking on their continental trek, President Thomas Jefferson wrote a brief letter to Meriwether Lewis and William Clark in which he instructed them to “acuire what knolege you can of the state of morality, religion & information among them [the Indians] as it may better enable those who endeavor to civilize & instruct them.” In addition, Jefferson shared a personal correspondence with his friend, Meriwether Lewis, in which he expressed his hope that the trek west might provide evidence as to the whereabouts of the lost tribes of Israel (Stephen Ambrose, Undaunted Courage, 154).

In addition to the president, Dr. Benjamin Rush revealed his hope for the discovery of the lost tribes of Israel when he wrote to Lewis and Clark to investigate these claims.

Ethan Smith, for example, who was not only a pastor to a small church in Vermont but was also a self-proclaimed expert on Jewish history, hoped to prove the Jewish roots of Native Americans by appealing to the Bible. In his 1825 book, View of the Hebrews, Smith endeavors to point out what he saw as similarities between Native American religious custom and that of ancient Judaism. As Smith states:

In all their rites which I have learned of them, there is certainly a most striking similitude to the Mosaic rituals. Their feasts of first fruits; feasts of in gathering; day of atonement; peace offerings; sacrifices. They build an altar of stone before a tent covered with blankets; within the tent they burn tobacco for incense, with fire taken from the altar of burnt offering. All who have seen a dead human body are considered unclean eight days; which time they are excluded from the congregation.

For Smith, this was ample proof of God’s biblical prophesy that, “he [God] shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth” was being fulfilled (Isaiah 11:12).

In the record of Imanual Howitt, who had traveled extensively throughout the United States in the early part of the 19th century, the Native Americans held a certain intrigue that permeates his writings. Howitt, though not a deeply religious man, had adopted the earlier opinion of William Penn, who believed that the “Indians…developed from the lost tribes of Israel.” As a result, Howitt became a passionate advocate for the further study of Indian rituals and customs.


The fervor over the possibility of American Indians being of Jewish descent was only furthered when Barbara Simon published her book, The Ten Tribes of Israel Historically Identified with the Aborigines of the Western Hemisphere in 1836. Aside from quoting a plethora of biblical sources to defend her thesis, Simon also claims that early Mexican paintings found by Spanish conquistadors contain “allusions to the restoration of the dispersed tribes of Israel.”


I am in the republic of Panama and in this video I will present to you evidence of the discovery of the Ark of the Covenant found here in Panama and how the Ark of the Covenant’s design and shape really was made after the similar design of the Egyptian sacred box.But first I want to show you when Moses ordered the Ark of the Covenant to be made of wood and gold that he was obviously influenced by the Egyptians.Moses had lived amongst the Egyptians for many years so he had adopted the designs of the furniture of the Egyptian designers. The Egyptians also built sacred chests that were carried with poles just like the Ark of the Covenant.In this tomb we find evidence of the Egyptian sacred chest made like a wooden box with gold leaf and it is nearly the exact same dimensions of the Ark of the Covenant.
The Winged Guardians
They can be found at several places in Egypt,
one of which is these Cherubim (winged creatures) on Tutankhamun’s Shrine.

The construction of the Ark is commanded by God to Moses while the Jews were still camped at Sinai (Ex. 25:10-22; 37:1-9). The Ark was a box with the dimensions of two-and-a-half cubits in length, by one-and-a-half cubits in heights, by one-and-a-half cubits in width (a cubit is about 18 inches). It was constructed of acacia wood, and was plated with pure gold, inside and out. On the bottom of the box, four gold rings were attached, through which two poles, also made of acacia and coated in gold, were put. The family of Kehath, of the tribe of Levi, would carry the ark on their shoulders using these poles.

Covering the box was the kapporet, a pure gold covering that was two-and-a-half by one-and-a-half cubits. Attached to the kapporet were two sculpted Cherubs, also made of pure gold. The two Cherubs faced one another, and their wings, which wrapped around their bodies, touched between them.

The Ark was built by Bezalel, son of Uri, son of Hur, who constructed the entire Tabernacle – the portable Temple used in the desert and during the conquest of the land of Israel. The Tabernacle was the resting place for the Ark, and also contained other vessels that were used in the physical worship of God. According to Nachmanides (Ex. 25:1), the Jews were commanded to build the Tabernacle it was God’s method of achieving continuous revelation in the Israelites’ camp.

Spiritually, the Ark was the manifestation of God’s physical presence on earth (the shekhina). When God spoke with Moses in the Tent of Meeting in the desert, he did so from between the two Cherubs (Num. 7:89). Once the Ark was moved into the Holy of Holies in the Tabernacle, and later in the Temple, it was accessible only once a year, and then, only by one person. On Yom Kippur, the High Priest (Kohen Gadol) could enter the Holy of Holies to ask forgiveness for himself and for all the nation of Israel (Lev. 16:2).

The relationship between the Ark and the shekhina is reinforced by the recurring motif of clouds. God’s presence is frequently seen in the guise of a cloud in the Bible (Ex. 24:16), and the Ark is constantly accompanied by clouds: When God spoke from between the Cherubs, there was a glowing cloud visible there (Ex. 40:35); when the Jews traveled, they were led by the Ark and a pillar of clouds (Num. 10:34); at night, the pillar of clouds was replaced by a pillar of fire, another common descriptor of God’s appearance (Ex. 24:17); and when the High Priest entered presence of the Ark on Yom Kippur, he did so only under the cover of a cloud of incense, perhaps intended to mask the sight of the shekhina in all its glory (Lev. 16:13).

The Ark remained in the Temple until its destruction at the hand of the Babylonian empire, led by Nebuchadnezzar.

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