The gentiles grafted in are Israelites
[pic]
Who Is Esau?
If a video in this project is no longer available at the link given, go here or here and search for it by its title, or search Youtube by its title.
If a link to a webpage becomes unavailable go here, enter the address in the search bar, and then select a date when you get to the calendar screen.
“Esau is the white man.” “White people are Edomites.”
I put most of the following information on the internet some time ago, but it’s still being taught and believed.
Here’s an example of the doctrine (from 2018).
Watch the beginning - 10:44
IUIC 365: Who is Esau???
Most of these arguments are addressed in Is Yah Racist?
Which people are known as red? He said the white man, because they were called rednecks. After whom, what people, was the NFL team called the Redskins named, and why?
Let’s tackle this “red” and “ruddy” issue. “Red” and “ruddy” are two different English words. Go back to the Hebrew and you’ll see that “red,” when describing Esau, and “ruddy,” when describing David (in the King James), are the same Hebrew word. This means Esau and David had the same skin tone. So, David was a white man according to these people and others.
GENESIS
CHAPTER 25
24 ¶ And when her days to be delivered were fulfilled,
behold, there were twins in her womb.
25 And the first came out red, all over like an hairy
garment; and they called his name Esau.
“red”: ’aḏ·mō·w·nî
Strong's Exhaustive Concordance
132. admoni
red, ruddy
Or (fully) admowniy {ad-mo-nee'}; from 'adam; reddish (of the hair or the complexion) -- red, ruddy.
see HEBREW 'adam
Also see:
Gesenius' Hebrew-Chaldee Lexicon
1 SAMUEL
CHAPTER 16
11 And Samuel said unto Jesse, Are here all thy children?
And he said, There remaineth yet the youngest, and, behold,
he keepeth the sheep. And Samuel said unto Jesse, Send
and fetch him: for we will not sit down till he come hither.
12 And he sent, and brought him in. Now he was ruddy,
and withal of a beautiful countenance, and goodly to look
to. And the LORD said, Arise, anoint him: for this is he.
13 Then Samuel took the horn of oil, and anointed him in
the midst of his brethren: and the Spirit of the LORD came
upon David from that day forward. So Samuel rose up, and
went to Ramah.
“ruddy” (verse 12): ’aḏ·mō·w·nî – Strong's number 132 – admoni
As you can see, it’s the same word.
Here is a well done video breakdown on the color of Esau. There shouldn’t be any doubts after this.
Who is Esau Part 1 What Color Was He
Who is Esau 2 What Color Was He
Here is some additional information
Watch 22:09 - 26:39
The Colors of Scripture
So, Esau had reddish-brown skin. That’s a fact. He wasn’t fair skinned and red in the face. He wasn’t an albino. You may still believe that his seed somehow became the Europeans. This is not the case either, as you will see later.
Who was Esau/Edom/the Edomites? Now you’re going to see what your pastors … I mean “elders” leave out.
Debating this topic in Youtube groups, I found that many people who believe the Edomites are today’s Europeans didn’t even know that Edom had their own country south of the Israelites.
[pic]
Source:
[pic]
1 KINGS
CHAPTER 9
26 ¶ And king Solomon made a navy of ships in Eziongeber,
which is beside Eloth, on the shore of the Red sea, in
the land of Edom.
… on the shore of the Red Sea/Sea of Reeds, in the land of Edom.
From Esau came all white people? Huh? What is your definition of “white people” then? All Europeans came from Esau? All Europeans came from the country of Edom/the Edomites? Huh? It would make more sense, but still be incorrect, to say that one European people, such as the Romanians or the Polish came from the Edomites. But all Europeans people, that’s crazy. And you do know that Esau came from the family of Shem, not Japheth, right?
Here’s some information on the real Edomites.
EDOM
The Country
"The land of Edom" is the most common name for the Edomite territory. It had, however, other names and appellations, both prosaic and poetic, i.e., "the field of Edom" (Judg. 5:4), "Seir" (ibid.), "Mount Seir" (Deut. 1:2), "the land of Seir" (Gen. 36:30, "the lands of Seir," cf. mâtātid še-e-riki, in el-Amarna letter no. 288, line 26; Pritchard, Texts, 488; J.A. Knudtzon, Die El-Amarna-Tafeln, 2 (1915), 1340), and a combined name, "the land of Seir the field of Edom" (Gen. 32:3). There are also in Egyptian sources the equivalents of two names: Seir (Pritchard, Texts, 262) and Edom (Papyrus Anastasi VI, Pritchard, Texts, 259). It is possible to establish, according to the Egyptian and Akkadian sources, that the name Seir is chronologically first, since it is mentioned at the beginning of the 14th century B.C.E. in the Tell el-Amarna document, as well as in an Egyptian list from the time of Ramses II, i.e., from the first half of the 13th century B.C.E. On the other hand, the first mention of the name Edom in Egyptian sources occurs only at the end of the 13th century B.C.E.
The name Seir is apparently related to the Horites; this is especially evidenced by Genesis 36:20: "These were the sons of Seir the Horite, who were settled in the land" (cf. Deut. 2:12). The name Edom is related to the Western Semitic settlers who came after them.
….
The People
In the biblical tradition about the origin of the Edomites or, more precisely, in accounts about the eponym "Esau who is Edom" (Gen. 36:1), the Edomites are related to the Hebrews. Esau was the grandson of Abraham the Hebrew and the son of Isaac. The close relationship of *Esau to Israel is especially emphasized in the narratives which point out his closeness with Jacob-Israel, and describe their birth as twins. In parenthetical narrative comments and especially in genealogical lists, the complexity of the Edomites' ethnic composition is demonstrated. In the accounts of Esau's marriages, which should be viewed as etiological-ethnological stories, it is told that Esau married Canaanite-Hittite women (Gen. 26:34; cf. 36:2). It is likewise told that he married Ishmaelite women (Gen. 28:9; cf. 36:3). He also took Hivite wives (Gen. 36:2). These parenthetical narrative remarks substantiate and confirm the contents of the genealogical lists of Edom. The ethnic composition appears to be even more heterogeneous when in addition to the Canaanite-Hittite, Hivite, and Ishmaelite elements, Kenazite (Gen. 36:15), Amalekite (36:16), and especially Horite (36:20, 21, 29, 30) elements are found in the genealogical list of Esau's descendants and in the list of the chiefs of Esau. A similar picture is reflected in the names appearing in the genealogical lists of Edom. West-Semitic names are listed side by side with Horite names. It is possible to distinguish earlier and later elements in the ethnic composition of Edom. Traditions, whose authenticity is beyond doubt, have been preserved in the Bible about the antiquity of the Horites in Edom. In the Deuteronomic tradition about the ancient settlers of eastern Transjordan before the advent of the Hebrews, it is stated: "Seir was formerly inhabited by the Horites; but the descendants of Esau dispossessed them, wiping them out and settling in their place" (Deut. 2:12). This tradition is reported in brief also in the chapter specifically dealing with Edom, Genesis 36, where a parenthetical remark is made: "these were the sons of Seir the Horite, who were settled in the land" (36:20). Thus, the ancient ethnic element of Edom is the Horites, to whom were later added those descendants of Esau who were from a Western-Semitic origin. This is corroborated by epigraphic sources and archaeological findings. From Akkadian and Egyptian epigraphic sources it is known that toward the first half of the second millennium B.C.E. "Horite" (Akk. ḥurru) tribes penetrated all the areas of the Ancient East and settled in these areas including Canaan and eastern Transjordan. There is also information about waves of migration of Western-Semitic elements who infiltrated western Asia, including Transjordan, and apparently conquered these territories and defeated the Horite population. According to biblical tradition, Esau and his descendants first inhabited the land of Canaan (Gen. 36:5), and when "the land in which they sojourned could not support them because of their livestock," Esau, together with Jacob and his children, "took … all the members of his household … [and] settled in the hill country of Seir" (36:6–8). From the archaeological survey of eastern Transjordan conducted by Nelson Glueck the same picture emerges. It appears that the settlement which existed from the 23rd to the 20th centuries B.C.E. was highly civilized, but the 19th century B.C.E. saw a steep decline and the total extinction of all the great fortresses and settlements. The blow was final and the destruction, total. The cities were not rebuilt and most of Transjordan became a camping spot for shepherds and nomads until the end of the 14th century B.C.E. The archaeological survey demonstrated that at the end of the 14th and the beginning of the 13th centuries B.C.E., there was a revival of an agricultural civilization among the Edomites, the Moabites, the Ammonites, and the Amorites, who quickly divided into national groups within defined territorial boundaries. Thus, Transjordan was divided into the kingdoms of Edom, Ammon, and Moab, which were separated mainly by the deep and wide natural boundaries of the Zered, Arnon, and Jabbok rivers. These kingdoms underwent a fast development of prosperity and growth, primarily material, from the 13th to the 8th centuries B.C.E. There followed a period of decline which ended in utter destruction in the sixth century B.C.E.
Source:
The Edomite bloodline has changed significantly since the first children of Esau. One huge change took place when all their males were killed (I Kings 11:15, 16). Who did their women attach themselves to afterwards? Most likely the neighboring Arabs. Much later in time there was further mixing with the Nabateans (Arabs). And with the Israelites mixing with the children of Ham again and again one thing is sure, by 70 A.D. the Edomites would have looked nothing like the Israelites, even though they originated from the same womb.
EDOX, IDUMEA
Rulers of Edom.
According to the Bible, immediately after Isaac's death Esau settled in Mount Seir (Gen. xxxvi. 6, 8), where he had lived before (Gen. xxxii. 3). The Edomites soon became powerful enough to extirpate the Horites, the former inhabitants of the country (Dent. ii. 12), whose ways of life they adopted. As among the Horites, each tribe was ruled by a prince or chief ([pic]), whose position resembled probably that of an Arab sheik (Gen. xxxvi. 15-19, 29-30). Later the Edomites organized themselves into a kingdom, and had had eight kings when the first king in Israel began his reign (ib. xxxvi. 31-39). However, a list of chiefs given after that of the kings (ib. xxxvi. 40-43) shows that subordinate chiefs ruled under the sovereignty of the king. In the time of Moses both chiefs and king are mentioned (Ex. xv. 15; Num. xx. 14). When the King of Edom refused to allow the children of Israel to pass through his land on their way to the land of Canaan the Israelites were expressly ordered not to wage war upon the Edomites, but to go round their country (Num. xx. 14-21; Deut. ii. 4-6). Neither did the King of Edom attempt hostilities against the Israelites, though he prepared to resist aggression.
Nothing further is heard of the Edomites until their defeat by Saul four hundred years later (I Sam. xiv. 47); forty years later David overthrew the Edomites in the "valley of salt," and his general Joab slew all their males (II Sam. viii. 13, 14; I Kings xi. 15, 16). Hadad, one of the royal family, fled to Egypt, and after David's death returned and endeavored to excite his countrymen to rebellion; failing in which he went to Syria (ib. xi. 14-22; Josephus, "Ant." viii. 7, § 6). From that time Edom remained subject to Israel. David placed over the Edomites Israelite governors or prefects ([pic]: II Sam. viii. 14), and this form of government seems to have continued under Solomon. When Israel divided into two kingdoms Edom became a dependency of Judah. In the time of Jehoshaphat (914 B.C.) a king of Edom is mentioned (II Kings iii. 9, 10, 13, 26), who was probably a Judean appointed by the King of Judah. It is stated further (II Chron. xx. 10-23) that the inhabitants of Mount Seir invaded Judea in conjunction with Ammon and Moab, and that the invaders turned against one another and were all destroyed. Edom revolted against Jehoram, elected a king of its own, and afterward retained its independence (II Kings viii. 20-22; II Chron. xxi. 8). Amaziah attacked the Edomites, and slew 10,000 in battle; 10,000 more being dashed to pieces from the cliffs. Their stronghold, Selah, was taken, but the Israelites were never able to subdue Edom completely (II Kings xiv. 7; II Chron. xxv. 11, 12).
In the time of Nebuchadnezzar the Edomites took an active part in the plunder of Jerusalem and in the slaughter of the Jews (Ps. cxxxvii. 7; Obad. 11, 13, 14). It is on account of these cruelties that Edom was so violently denounced by the Prophets (Isa. xxxiv. 5-8; Jer. xlix. 7-22; Obad. passim).
Post-Biblical Times.
Edom is mentioned in the cuneiform inscriptions in the form "Udumi" (u); three of its kings are known from the same source: Ḳaus-malaka at the time of Tiglath-pileser (c. 745), Malik-rammu at the time of Sennacherib (c. 705), and Ḳaus-gabri at the time of Esarhaddon (c. 680). According to the Egyptian inscriptions, the "aduma" at times extended their possessions down as far as the borders of Egypt (Müller, "Asien und Europa," p. 135). After the conquest of Judah by the Babylonians, the Edomites were allowed to settle in southern Palestine. At the same time they were driven by the Nabatæans from Idumea. In southern Palestine they prospered for more than four centuries. Judas Maccabeus conquered their territory for a time (B.C. 163; "Ant." xii. 8, §§ 1, 6). They were again subdued by John Hyrcanus (c. 125 B.C.), by whom they were forced to observe Jewish rites and laws (ib. xiii. 9, § 1; xiv. 4, § 4). They were then incorporated with the Jewish nation, and their country was called by the Greeks and Romans "Idumea" (Mark iii. 8; Ptolemy, "Geography," v. 16). With Antipater began the Idumean dynasty that ruled over Judea till its conquest by the Romans. Immediately before the siege of Jerusalem 20,000 Idumeans, under the leadership of John, Simeon, Phinehas, and Jacob, appeared before Jerusalem to fight in behalf of the Zealots who were besieged in the Temple (Josephus, "B. J." iv. 4, § 5).
From this time the Idumeans ceased to be a separate people, though the name "Idumea" still existed the time of Jerome.
Source:
The Edomites/Idumeans were forced to become “Jews” (an unjust act), and lived among Israelites. Beginning with Antipater, Edomites/Idumeans ruled Judea till its conquest by the Romans.
Jewish diaspora
Classic period: Jews and Samaritans
After the Persian conquest of Babylon in 539 BCE Judah (Hebrew: יְהוּדָה Yehuda) became a province of the Persian empire. This status continued into the following Hellenistic period, when Yehud became a disputed province of Ptolemaic Egypt and Seleucid Syria. In the early part of the 2nd century BCE, a revolt against the Seleucids led to the establishment of an independent Jewish kingdom under the Hasmonean dynasty. The Hasmoneans adopted a deliberate policy of imitating and reconstituting the Davidic kingdom, and as part of this forcibly converted to Judaism their neighbours in the Land of Israel. The conversions included Nabateans (Zabadeans) and Itureans, the peoples of the former Philistine cities, the Moabites, Ammonites and Edomites. Attempts were also made to incorporate the Samaritans, following takeover of Samaria. The success of mass-conversions is however questionable, as most groups retained their tribal separations and mostly turned Hellenistic or Christian, with Edomites perhaps being the only exception to merge into the Jewish society under Herodian dynasty and in the following period of Jewish-Roman Wars.[29] While there are some references to maintaining the tribal separation among Israelites during the Hasmonean period, the dominant position of the tribe of Judah as well as nationalistic policies of Hasmoneans to refer to residents of Hasmonean Judea as Jews practically erased the tribal distinction, with the exception of the priestly orders of Levites and Kohanim (tribe of Levi).
Source:
There are some people who argue that the conversion was not forced in the way you see in Islam, but an ultimatum of leave or convert (a different type of “forced”).
Antipater the Idumaean
Antipater I the Idumaean (died 43 BC) was the founder of the Herodian Dynasty and father of Herod the Great. According to Josephus, he was the son of Antipas (I) and had formerly held that name.[1]
A native of Idumaea, southeast of Judea between the Dead Sea and the Gulf of Aqaba, which during the time of the Hebrew Bible had been known as the land of Edom,[2] Antipater became a powerful official under the later Hasmonean kings and subsequently became a client of the Roman general Pompey the Great when Pompey conquered Judea in the name of Roman Republic.
When Julius Caesar defeated Pompey, Antipater rescued Caesar in Alexandria, and was made chief minister of Judea, with the right to collect taxes. Antipater eventually made his sons Phasaelus and Herod the Governors of Jerusalem and Galilee respectively. After the assassination of Caesar, Antipater was forced to side with Gaius Cassius Longinus against Mark Antony. The pro-Roman politics of Antipater led to his increasing unpopularity among the devout, non-Hellenized Jews. He died by poison.
The diplomacy and artful politics of Antipater, as well as his insinuation into the Hasmonean court, paved the way for the rise of his son Herod the Great, who used this position to marry the Hasmonean princess Mariamne, endear himself to Rome and become king of Judea under Roman influence.
Background
Though historians understand that Antipater’s family converted to Judaism in the second century BCE, different stories had circulated in the wake of his sons coming to power.[3] They demonstrate the tensions that existed between the Jewish people and the powerful Idumaeans who appear at this time. Nicolaus of Damascus, the court historian for Herod, wrote that Herod’s ancestors were among the historical elite in Jerusalem who had been taken by King Nebuchadnezzar into Babylonian captivity in the sixth century BCE.[4] This account serves two purposes; when the Persian King Cyrus sent the captives in Babylon back to Judea, it is likely that some chose to settle elsewhere. A legitimate dispersion such as this would shroud the fact that Herod’s ancestry is undocumented in the meticulous records of returned Jewish families.[5] Claiming a heritage among the Jews from as early as the Babylonian captivity provides credibility for a pro-Roman and Hellenized Herod as a King over the Jews, for they were highly contemptuous of him.[6] Josephus explains this rendering by critiquing its author: Nicolaus wrote to please Herod and would do so at the cost of truthfulness.[7]
Instead Josephus explains that Antipater's family converted to Judaism during the forced conversions by the Sadducee-influenced Hasmonean leader John Hyrcanus. Hyrcanus threatened that any Idumeaan who wished to maintain their land would need to be circumcised and enter into the traditions of the Jews.[8] Forcible conversion was not recognized by the dominant Pharisaic tradition, so even though Antipater and Herod the Great may have considered themselves of the Jewish faith, they were not considered Jewish by the observant and nationalist Jews of Judea.[6] This influential family was resented for their Edomite ancestry, their Hellenistic incursions upon Jewish tradition, and their collusion with the Roman invaders.
Antipater married Cypros, a Nabataean noblewoman, which helped endear the Nabateans to him.[9] Their marriage helped bring about a close friendship between him and the King of the Arabia, Aretas, to whom Cypros was related. The two men had such a relationship that Antipater entrusted his children to his friend when he went to war with the Hasmonean Aristobulus II. They had four sons: Phasael, Herod, Joseph, and Pheroras, and a daughter, Salome, one of several Salomes among the Herodians.[10] Antipater also had a brother named Phalion, who was killed in battle against Aristobulus at Papyron.[11]
Antipater served as a governor of Idumea under King Alexander Jannaeus and Queen Salome Alexandra, the parents of the feuding heirs.[1] Josephus writes that he was a man of great authority among the Idumeans, both wealthy and born into a dignified family.[12] Indeed it is clear in the various forms of assistance that Antipater provides to both Hyrcanus II, brother of Aristobulus, and the Romans, that he possessed great resources, and brilliant military and political capabilities.[13]
At the Hasmonean court
Antipater laid the foundation for Herod's ascension to the throne of Judea partly through his activities in the court of the Hasmoneans, the heirs of the Maccabees, who were the hereditary leaders of the Jews, and partly by currying favor with the Romans, who were growing more involved and dominant over the region at this time.
Soon after Hyrcanus succeeded his widowed mother as ruler and took the office of the high priest, he was immediately attacked by his brother and surrendered. Hyrcanus agreed to retire from public life.[14] Antipater, who seems to have succeeded his father as governor of Idumæa, had reason to fear that King Aristobulus would not retain him in this position.[1]
Antipater was known as a seditious and trouble-making man, and he exploited the weak-willed Hyrcanus for the sake of his ambition.[15] After Hyrcanus stepped down, Antipater persuaded him to contend against his brother for his rightful position, and even convinced the unsuspecting and reluctant Hyrcanus that his younger brother intended to kill him.[16] He arranged for Hyrcanus to come under the protection of the Arabian King Aretas III in Petra. Together they attacked Aristobulus in Jerusalem, and there was a great upheaval that drew the attention of the Roman magistrate Pompey assigned to the eastern Mediterranean province.[17]
Although Pompey and his lieutenant Scaurus initially ruled in Aristobulus’ favor when the brothers brought their case forward, on the third intervention Pompey ordered the brothers to wait. Aristobulus impatiently provoked a political offense that brought Pompey to appoint Hyrcanus the ethnarch of Judea.[18]
Hyrcanus proved ineffective as either an administrator, or more importantly, as tax collector. Antipater was able to insinuate himself into a position of influence, and soon exercised the authority that ostensibly belonged to Hyrcanus as high priest.[19] Antipater recognized Rome's growing dominance in the region and exploited it to his advantage. Due his loyalty to Rome and reliability as a statesman, he was placed in charge of Judea, with responsibilities and privileges that included mediating civil disturbance and tax collecting.[20]
Roman Procurator and appointments of sons
With Hyrcanus established, Antipater thrived and laid the foundation for his family’s success by navigating conflicts of loyalty and power-shifting within the Roman elite. When Julius Caesar and Pompey went to battle in Egypt, Pompey was killed, so Antipater in 47 BCE shifted his allegiance to Caesar, and indeed ingratiated himself with Caesar. While Caesar was besieged in Alexandria, Antipater rescued him with three thousand men and the aid of numerous nearby friends. For his “demonstrations of valor” Caesar elevated Antipater to Roman citizenry, freed him from taxes, and showered him with honors and declarations of friendship.[21]
Later when accused by Aristobulus’ son, Antigonus, who returns from Roman bondage to contest for power, Antipater made a great scene of his scars from fighting for Caesar’s life in Egypt. He defended himself with a history of unfailing loyalty to the Romans.[22] This appeal persuaded Caesar who then appointed Antipater the first Roman Procurator of Judea.[23] This amity allowed the Jews a special degree of protection and freedom to govern themselves and enjoy Rome’s good will.[24] Josephus notes that with his newfound rights and honors, Antipater immediately began to rebuild the wall of Jerusalem that Pompey had destroyed when subduing Aristobulus.[25] He established order by tempering civil disturbances in Judea and threatening to become a “severe master instead of a gentle governor” should the people grow seditious and unruly. Matters in Judea were finally calm for a time.[26]
At this time came the defining point in Antipater's legacy, whereby he made his son, Phasael, governor of Jerusalem, and Herod the governor of Galilee, to the north of Samaria between the Sea of Galilee and Mediterranean. Herod quickly set about ridding Galilee of what his court historian calls "robbers", although they may also have been people resisting Roman rule. His activities eventually resulted in complaints raised with the Sanhedrin.[19]
Assassination and Legacy
After the assassination of Julius Caesar, Antipater was forced to side with Cassius against Mark Antony. When Cassius came to Syria to collect troops, he began to demand harsh tributes, so much so that some entire cities and city curators were sold into slavery.[27] Cassius demanded seven hundred talents out of Judea, so Antipater split the cost between his two sons. One aristocrat tasked with collecting tribute was Malichus, who disdained Antipater and enraged Cassius by not collecting with haste.[28] However, Antipater saved Malichus from death by expending one hundred talents of his own and placating Cassius’ anger.[29]
Although Antipater saved Malichus' life a second time from a different ruler, Malichus continued to despise Antipater and seek his murder. Josephus presents two opposing reasons, one which would help secure Hyrcanus against the rising threat of Herod,[30] and the other being his desire to quickly dispose of Hyrcanus and take power himself.[31] He devised multiple assassination attempts which Antipater evaded, but successfully bribed one of Hyrcanus’ cup-bearers to poison and kill Antipater.[32]
Antipater’s work as power-broker between the Hasmoneans, the Arabians, and the Romans inaugurated dramatic dynamics and steep changes in the history of the Jewish nation. The diplomacy and artful politics of Antipater produced the Herodian dynasty; he paved the way for the rise of his son Herod the Great, who married the Hasmonean princess Mariamne,[33] endeared himself to Rome, and usurped the Judean throne to become king of Judea under Roman influence.
Source:
“Forcible conversion was not recognized by the dominant Pharisaic tradition, so even though Antipater and Herod the Great may have considered themselves of the Jewish faith, they were not considered Jewish by the observant and nationalist Jews of Judea. This influential family was resented for their Edomite ancestry, their Hellenistic incursions upon Jewish tradition, and their collusion with the Roman invaders.”
Herod the Great
Herod (/ˈhɛrəd/; Hebrew: הוֹרְדוֹס, Hordos, Greek: Ἡρῴδης, Hērōdēs; 74/73 BCE – 4 BCE),[1][2][3][4][5] also known as Herod the Great and Herod I, was a Roman client king of Judea,[6][7][8] referred to as the Herodian kingdom. He has been described as "a madman who murdered his own family and a great many rabbis",[9] "the evil genius of the Judean nation",[10] "prepared to commit any crime in order to gratify his unbounded ambition"[11] and "the greatest builder in Jewish history".[9] He is known for his colossal building projects throughout Judea, including his expansion of the Second Temple in Jerusalem (Herod's Temple), the construction of the port at Caesarea Maritima, the fortress at Masada and Herodium. Vital details of his life are recorded in the works of the 1st century CE Roman–Jewish historian Josephus.
Upon Herod's death, the Romans divided his kingdom among three of his sons—Archelaus became ethnarch of the tetrarchy of Judea, Herod Antipas became tetrarch of Galilee and Peraea, and Philip became tetrarch of territories east of the Jordan.
Biography
Herod was of Arab (Nabatean) and Edomite descent, whose ancestors converted to Judaism. Herod was ashamed of his origins and he attempted to invent Jewish genealogy for himself.[12][13][14][15] Herod was born around 74 BCE in Idumea, south of Judea.[16][17] He was the second son of Antipater the Idumaean, a high-ranked official under ethnarch Hyrcanus II, and Cypros, a Nabatean. He was raised as a Jew[18][19] A loyal supporter of Hyrcanus II, Antipater appointed Herod governor of Galilee at 25, and his elder brother, Phasael, governor of Jerusalem. He enjoyed the backing of Rome but his brutality was condemned by the Sanhedrin.[20]
Two years later Antigonus, Hyrcanus' nephew, took the throne from his uncle with the help of the Parthians. Herod fled to Rome to plead with the Romans to restore him to power. (The Roman general Pompey the Great had conquered Jerusalem in 63 BC). There he was appointed King of the Jews by the Roman Senate.[21] Josephus puts this in the year of the consulship of Calvinus and Pollio (40 BCE), but Appian places it in 39 BCE.[17] Herod went back to Judea to win his kingdom from Antigonus and at the same time he married the teenage niece of Antigonus, Mariamne (known as Mariamne I), in an attempt to secure a claim to the throne and gain some Jewish favor. However, Herod already had a wife, Doris, and a three-year-old son, Antipater, and chose therefore to banish Doris and her child.
Three years later, Herod and the Romans finally captured Jerusalem and executed Antigonus. Herod took the role as sole ruler of Judea and the title of basileus (Βασιλεύς, "king") for himself, ushering in the Herodian Dynasty and ending the Hasmonean Dynasty. Josephus reports this as being in the year of the consulship of Agrippa and Gallus (37 BCE), but also says that it was exactly 27 years after Jerusalem fell to Pompey, which would indicate 36 BCE. Cassius Dio also reports that in 37 "the Romans accomplished nothing worthy of note" in the area.[22] According to Josephus, Herod ruled for 37 years, 34 of them after capturing Jerusalem.
As Herod's family were converts to Judaism, his religious commitment was questioned by some elements of Jewish society.[23] When John Hyrcanus conquered the region of Idumaea (the Edom of the Hebrew Bible) in 140–130 BCE, he required all Idumaeans to obey Jewish law or to leave; most Idumaeans thus converted to Judaism, which meant that they had to be circumcised,[24] and many had intermarried with the Jews and adopted their customs.[25] While Herod publicly identified himself as a Jew and was considered as such by some,[26] this religious identification was undermined by the decadent lifestyle of the Herodians, which would have earned them the antipathy of observant Jews.[27]
Herod later executed several members of his own family, including his wife Mariamne I.[28]
Reign in Judea
Herod’s rule marked a new beginning in the history of Judea. Judea had been under the rule of the Hasmonean dynasty from 140 BCE until 63 BCE; Herod overthrew the Hasmonean Antigonus and established the Herodian Dynasty, ruling until his death in 4 BCE.
Herod was granted the title of "King of Judea" by the Roman Senate,[29] as such he was a vassal of the Roman Empire, expected to support the interests of his Roman patrons. Not long after he assumed control of Judea, Herod needed to show his worthiness as king of Judea to the new emperor, Augustus (who was known as Octavian), after he showed support for Augustus’ opponent Mark Antony. Herod was able to win the support of Augustus and continue to rule his people as he saw fit. Despite the freedom afforded to Herod in his reign over Judea, restrictions were placed upon him in his dealings with other kingdoms.[30]
Herod’s support from the Roman Empire played a major role in allowing him to maintain his authority over Judea. There have been mixed interpretations concerning Herod’s popularity during his reign. In The Jewish War, Josephus characterizes Herod’s rule generally in favorable terms, and gives Herod the benefit of the doubt for the infamous events that took place during his reign. However, in his later work, Jewish Antiquities, Josephus emphasizes the tyrannical authority that many scholars have come to associate with Herod’s reign.[31]
Herod’s tyrannical authority has been demonstrated by many of his security measures aimed at suppressing the contempt his people, especially Jews, had towards him. For instance, it has been suggested that Herod used secret police to monitor and report the feelings of the general populace towards him. He sought to prohibit protests, and had opponents taken away by force.[31] He had a bodyguard of 2,000 soldiers.[32] Josephus describes various units of Herod's personal guard taking part in Herod's funeral, including the Doryphnoroi, and a Thracian, Celtic (probably Gallic) and Germanic contingent.[32] While the term Doryphnoroi does not have an ethnic connotation, the unit was probably composed of distinguished veteran soldiers and young men from the most influential Jewish families.[32] Thracians had served in the Jewish armies since the Hasmonean dynasty, while the Celtic contingent were former bodyguards of Cleopatra given as a gift by Augustus to Herod following the Battle of Actium.[32] The Germanic contingent was modeled upon Augustus's personal bodyguard, the Germani Corporis Custodes, responsible for guarding the palace.[32]
Herod spent lavish sums on his various building projects and generous gifts to other kingdoms, including Rome. His buildings were very large, ambitious projects. Herod was responsible for the construction of the Temple Mount, a portion of which remains today as the Western Wall. In addition, Herod also built the harbor at Caesarea. While Herod's zeal for building transformed Judea, his motives were far from selfless. All these vast projects were aimed at gaining the support of the Jews and improving his reputation as a leader.[33] However, in order to fund these expenses, Herod utilized a Hasmonean taxation system that weighed heavily on the people of Judea. Despite the burden paying for Herod’s building projects and gifts caused, the employment they created also created opportunities for people to provide for themselves and their families.[34] In some instances, Herod took it upon himself to provide for his people during times of need, such as during a severe famine that occurred in 25 BCE.[35]
In regards to religious policies, Herod experienced a mixed response from the Jewish populace. Although Herod considered himself king of the Jews, he let it be known that he also represented the non-Jews living in Judea, building temples for other religions outside of the Jewish areas of his kingdom. Many Jews questioned whether he was truly Jewish due to his Idumean background and the infamous murders he committed against members of his family. However, he generally respected traditional Jewish observances in his public life. For instance, he minted coins without human images to be used in Jewish areas and acknowledged the sanctity of the Second Temple by employing priests in the construction of the Temple.[36]
Despite some of Herod’s attempts at conforming to traditional Jewish laws, there were many instances where Herod was insensitive to these laws. As highlighted in Jewish Antiquities, one of the major complaints from Jews towards Herod was exactly this. In Jerusalem, he introduced foreign forms of entertainment, and had a golden eagle erected at the entrance of the Temple, suggesting he did not truly represent the interests of the Jewish populace.[34] The taxes Herod put in place earned him a bad reputation as well. Because of his constant concern for his reputation, Herod often donated expensive gifts, spending large amounts of money. Herod’s leadership methods upset the Jews because they were forced to pay for his lavish spending.[33] The two major Jewish sects during his reign, the Pharisees and the Sadducees, also showed opposition to Herod. The Pharisees were angry with Herod because he disregarded many of the demands they made for the construction of the Temple. Simultaneously, the Sadducees, who were known for their priestly responsibilities in the Temple, were opposed to Herod because he replaced the high priests with priests from Babylonia and Alexandria (in an attempt to gain support from Jews in the diaspora).[37] Unfortunately for Herod, his efforts did not satisfy his intentions. At the end of Herod’s reign, anger and dissatisfaction were common feelings amongst the Jews. Heavy outbreaks of violence (such as riots) followed Herod’s death, in many cities including Jerusalem. All the grievances the Jews had toward Herod's actions during his reign, such as heavy taxes and violating the rules, built up during the years before he died. Because of the treatment the Jews were receiving, they were ready to break free from Roman Rule. Herod’s leadership sparked such anger, that eventually it became one of the causes driving the Great Revolt of 70 C.E.[33]
Architectural achievements
Herod's most famous and ambitious project was the expansion of the Second Temple in Jerusalem. Recent findings suggest that the Temple Mount walls and Robson's Arch may not have been completed until at least 20 years after his death during the reign of Herod Agrippa II.[38]
In the eighteenth year of his reign (20–19 BCE), Herod rebuilt the Temple on "a more magnificent scale".[39] Although work on out-buildings and courts continued another eighty years, the new Temple was finished in a year and a half.[citation needed] To comply with religious law, Herod employed 1,000 priests as masons and carpenters in the rebuilding.[39] The finished temple, which was destroyed in 70 CE, is sometimes referred to as Herod's Temple. Today, only the four retaining walls remain standing, including the Western Wall. These walls created a flat platform (the Temple Mount) upon which the Temple was then constructed.
Some of Herod's other achievements include the development of water supplies for Jerusalem, building fortresses such as Masada and Herodium, and founding new cities such as Caesarea Maritima and the enclosures of Cave of the Patriarchs and Mamre in Hebron. He and Cleopatra owned a monopoly over the extraction of asphalt from the Dead Sea, which was used in shipbuilding. He leased copper mines on Cyprus from the Roman emperor.
New Testament references
Herod appears in the Gospel according to Matthew (2:1-23), which describes an event known as the Massacre of the Innocents. According to this account, after the birth of Jesus, "wise men from the East" visited Herod to inquire the whereabouts of "the one having been born king of the Jews", because they had seen his star in the east and therefore wanted to pay him homage. Herod, as King of the Jews, was alarmed at the prospect of a usurper. Herod assembled the chief priests and scribes of the people and asked them where the "Anointed One" (the Messiah, Greek: Ο Χριστός (ho christos)) was to be born. They answered, in Bethlehem, citing Micah 5:2. Herod therefore sent the "wise men" to Bethlehem, instructing them to search for the child and, after they had found him, to "report to me, so that I too may go and worship him". However, after they had found Jesus, the Magi were warned in a dream not to report back to Herod. Similarly, Joseph was warned in a dream that Herod intended to kill Jesus, so he and his family fled to Egypt. When Herod realized he had been outwitted by the Magi, he gave orders to kill all boys of the age of two and under in Bethlehem and its vicinity. Joseph and his family stayed in Egypt until Herod's death, then moved to Nazareth in Galilee in order to avoid living under Herod's son Archelaus.
Source:
“Herod was ashamed of his origins and he attempted to invent Jewish genealogy for himself.” This sounds familiar.
One of the most important statements: “Herod, as King of the Jews, was alarmed at the prospect of a usurper.” This Herodian/Edomite/“Jewish” belief that they should be ruling, and their bloodline is the royal bloodline, is the source of nearly all the problems in the world today. And I wouldn’t doubt that they were promised rule by a fallen angel. And if Yah/God has His own chosen people, wouldn’t Satan have his?
Use this for a reference:
List of Hasmonean and Herodian rulers
MATTHEW
CHAPTER 2
NOW when Jesus was born in Bethlehem of Judæa in the
days of Herod the king, behold, there came wise men from
the east to Jerusalem,
2 Saying, Where is he that is born King of the Jews? for we
have seen his star in the east, and are come to worship him.
3 When Herod the king had heard these things, he was
troubled, and all Jerusalem with him.
4 And when he had gathered all the chief priests and scribes
of the people together, he demanded of them where Christ
should be born.
5 And they said unto him, In Bethlehem of Judæa: for thus
it is written by the prophet,
6 And thou Bethlehem, in the land of Juda, art not the least
among the princes of Juda: for out of thee shall come a
Governor, that shall rule my people Israel.
7 Then Herod, when he had privily called the wise men,
inquired of them diligently what time the star appeared.
8 And he sent them to Bethlehem, and said, Go and search
diligently for the young child; and when ye have found him,
bring me word again, that I may come and worship him
also.
9 When they had heard the king, they departed; and, lo, the
star, which they saw in the east, went before them, till it
came and stood over where the young child was.
10 When they saw the star, they rejoiced with exceeding
great joy.
11 ¶ And when they were come into the house, they saw the
young child with Mary his mother, and fell down, and
worshipped him: and when they had opened their treasures,
they presented unto him gifts; gold, and frankincense, and
myrrh.
12 And being warned of God in a dream that they should
not return to Herod, they departed into their own country
another way.
13 And when they were departed, behold, the angel of the
Lord appeareth to Joseph in a dream, saying, Arise, and
take the young child and his mother, and flee into Egypt,
and be thou there until I bring thee word: for Herod will
seek the young child to destroy him.
14 When he arose, he took the young child and his mother
by night, and departed into Egypt:
15 And was there until the death of Herod: that it might be
fulfilled which was spoken of the Lord by the prophet,
saying, Out of Egypt have I called my son.
16 ¶ Then Herod, when he saw that he was mocked of the
wise men, was exceeding wroth, and sent forth, and slew all
the children that were in Bethlehem, and in all the coasts
thereof, from two years old and under, according to the
time which he had diligently inquired of the wise men.
17 Then was fulfilled that which was spoken by Jeremy the
prophet, saying,
18 In Rama was there a voice heard, lamentation, and
weeping, and great mourning, Rachel weeping for her
children, and would not be comforted, because they are not.
19 ¶ But when Herod was dead, behold, an angel of the
Lord appeareth in a dream to Joseph in Egypt,
20 Saying, Arise, and take the young child and his mother,
and go into the land of Israel: for they are dead which
sought the young child’s life.
21 And he arose, and took the young child and his mother,
and came into the land of Israel.
22 But when he heard that Archelaus did reign in Judæa in
the room of his father Herod, he was afraid to go thither:
notwithstanding, being warned of God in a dream, he
turned aside into the parts of Galilee:
23 And he came and dwelt in a city called Nazareth: that it
might be fulfilled which was spoken by the prophets, He
shall be called a Nazarene.
Herod Archelaus
Herod Archelaus (Greek: Ἡρώδης Ἀρχέλαος, Hērōdēs Archelaos; 23 BCE – c. 18 CE) was ethnarch[1][2] of Samaria, Judea, and Idumea (biblical Edom), including the cities Caesarea and Jaffa, for a period of nine years[3] (circa 4 BCE to 6 CE). Archelaus was removed by Roman Emperor Augustus when Judaea province was formed under direct Roman rule, at the time of the Census of Quirinius. He was the son of Herod the Great and Malthace the Samaritan, and was the brother of Herod Antipas, and the half-brother of Herod II. Archelaus (a name meaning "leading the people") came to power after the death of his father Herod the Great in 4 BCE, and ruled over one-half of the territorial dominion of his father.
Biography
Josephus writes that Herod the Great (father of Archelaus) was in Jericho at the time of his death.[4] Just prior to his final trip to Jericho, he was deeply involved in a religious conflagration. Herod had placed a golden eagle over the Temple entrance which was perceived as blasphemous.[5] The eagle was chopped down with axes. Two teachers and approximately 40 other youths were arrested for this act and immolated. Herod defended his works and offered an attack on his predecessors, the dynastic Hasmoneans. Herod killed all male lineal successors of the Hasmoneans. The Pharisees had long attacked the Hasmoneans as well, as having parentage from Greeks while under bondage. This racial slur was repeated by the Pharisees through the rule of Alexander Jannaeus and Queen Salome.[6]
With this explicit background given, Josephus began an exposition of the days of Archelaus' reign before Passover of 4 BC. Archelaus dressed in white and ascended a golden throne and appeared to be kind to the populace in Jerusalem in order to appease their desires for lower taxes and an end to the (political) imprisonment of Herod's enemies. The demeanor of the questioning appeared to turn at some point, and the crowd began to call for the punishment of those of Herod's people who ordered the death of the 2 teachers and the 40 youths. They also demanded the replacement of the High Priest, from the appointed High Priest of Herod's to a High Priest, "...of greater piety and purity."[7] Josephus does not tell who would be "...of greater piety and purity". To this request, however, Archelaus acceded, although he was becoming angry at the presumptions of the crowds. Archelaus asked for moderation and told the crowds that all would be well if they would put aside their animosities and wait until he was confirmed as King by Caesar Augustus.
Archelaus then left to feast with his friends. It was evening and as the darkness settled, a mourning and wailing begin over the city. Archelaus began to worry as people begin streaming into the Temple area and those who wailed for loss of the teachers continued their very loud mourning. The people were escalating in their threatening behavior. The Thackeray translation of Josephus here states it thus: "The promoters of the mourning for the doctors stood in the body of the temple, procuring recruits for their faction".[8] Josephus does not tell us who these "promoters of the mourning", who recruit from within a body inside the Temple, could be.
Archelaus then sent a general, some other people and finally a "tribune in Command of a Cohort" to reason with these "Seditionists", to stop their "innovations" and wait until Archelaus could return from Rome and Caesar. Those who came from Archelaus were stoned, with many killed. After the stoning, those who stoned the soldiers returned to their sacrifices, as if nothing had happened. Josephus does not tell who performed the sacrifices in the Temple. It was after midnight, and Archelaus suddenly ordered the entire army into the city to the Temple. Josephus records the death toll at 3000. Archelaus sent heralds around the city announcing the cancellation of Passover.
Archelaus quickly sailed to Caesar and faced a group of enemies - his own family. Antipas, the younger brother of Archelaus who was deposed from Herod's will days earlier, argued that Archelaus merely feigned grief for his father, crying during the day and involved with great "merriment" during the nights. The threats carried out by Archelaus ending in the death of 3000 in the Temple were not just threats to the worshipers in Jerusalem at Passover, but also amounted to a threat to Caesar himself, since Archelaus acted in every manner a King, before such title had been given by Caesar.
At this point, Nicolaus of Damascus argued to Caesar that Archelaus acted appropriately and that Herod's will, supposedly written a few weeks prior (yielding the kingship to Archelaus and against Antipater), should be seen as valid. The change of this will in favor of Archelaus is given as Herod's true choice and, it is argued, occurred with Herod being in his right mind since he left the final decision to Caesar. The change of the will appears as one of Herod's last acts and it is attested from Jericho by one "Ptolemy", keeper of Herod's Seal. Nicholaus of Damascus had been Herod's confidant for years. He was loyal to Rome. Ptolemy was Nicholaus of Damascus' brother.
Archelaus, at the conclusion of the arguments, fell at Caesar's feet. Caesar raised him up and stated that Archelaus, "...was worthy to succeed his father".[9] Caesar gave Archelaus the title of "Ethnarch" and divided the Kingdom. Rome would consolidate its power later.
Thus, Archelaus received the Tetrarchy of Judea last will of his father, though a previous will had bequeathed it to his brother Antipas. He was proclaimed king by the army, but declined to assume the title until he had submitted his claims to Caesar Augustus in Rome. In Rome he was opposed by Antipas and by many of the Jews, who feared his cruelty, based on the murder of 3000; but in 4 BC Augustus allotted to him the greater part of the kingdom (Samaria, Judea, and Idumea) with the title of ethnarch (a ruler of an ethnic group).[10][11]
The first wife of Archelaus is given by Josephus simply as Mariamne,[12] perhaps Mariamne III, daughter of Aristobulus IV, whom he divorced to marry Glaphyra. She was the widow of Archelaus' brother Alexander, though her second husband, Juba, king of Mauretania, was alive. This violation of the Mosaic law, along with Archelaus' continued cruelty, roused the ire of the Jews, who complained to Augustus. Archelaus was deposed in 6 AD and banished to Vienne in Gaul.[10] Samaria, Judea proper, and Idumea became the Roman province of Iudaea.[13]
Source:
Zealot Temple Siege
The Zealot Temple Siege (68 CE) was a short siege of the Temple in Jerusalem fought between Jewish factions during the Great Jewish Revolt against the Roman Empire (66–70). The forces of Ananus ben Ananus, a Jewish priest and former High Priest of Israel, besieged the Zealots who held the Temple.
According to the historian Josephus, Ananus incited the people to rise up against the Zealots who were in control of the Temple. When John of Giscala led the Zealots to believe that Ananus had contacted the Roman General Vespasian for assistance in retaking control of all Jerusalem, the Zealots, driven to desperation, asked the Edomites (Idumeans) for assistance in preventing the delivery of the city to the Romans. When the Edomites arrived, the Zealots opened the gates of Jerusalem to them, and the Edomites slaughtered ben Hanan's (Ananus ben Ananus) forces, killing him as well. After freeing the Zealots from the Temple, they massacred the common people.
Jerusalem remained in the control of the Zealots until 70 CE, when it was sacked by Rome and the Temple was destroyed.
Background
The Zealots were a political movement in 1st century Judaism that sought to incite the people of Iudaea Province to rebel against the Roman Empire and expel it from the Holy Land by force of arms. The Great Jewish Revolt began in the year 66 with Greek and Jewish religious tensions and expanded into anti-taxation protests and attacks upon Roman citizens.[1] However, by the year 68, Jewish resistance in the North had been crushed and the Roman General Vespasian had established his headquarters at Caesarea Maritima. The leaders of the collapsed Northern revolt, John of Giscala and Simon Bar Giora, managed to escape to Jerusalem, but brutal civil war erupted as the Zealots and the fanatical Sicarii executed anyone advocating surrender.
Siege
In 68 CE, there was growing unrest in Jerusalem. Ananus ben Ananus incited the people to rise up against the Zealots, who were robbing the people and using the Temple of Jerusalem as their base of operations. Ben Hanan began to recruit for armed conflict. The Zealots, who were quartered in the Temple, learned that ben Hanan was preparing for battle, and sallied forth, attacking all in their way. Ben Hanan quickly organized the people against them. The skirmish began with the belligerents throwing rocks at one another, then javelins, then finally hand-to-hand combat with swords ensued. Eventually the Zealots retreated to the inner court of the Temple, and 6,000 of ben Hanan's men held the first (outer) court.
According to Josephus, John of Giscala, who secretly sought to rule Jerusalem, had cultivated a friendship with Ananus:
“[John of Giscala] was a man of great craft, and bore about him in his soul a strong passion after tyranny, and . . . he pretended to be of the people's opinion, and went all about with Ananus when he consulted the great men every day, and in the night time also when he went round the watch; but he divulged their secrets to the zealots, and every thing that the people deliberated about was by his means known to their enemies, even before it had been well agreed upon by themselves.[2]”
John was suspected of being a spy, and so was made to swear an "oath of goodwill" to Ananus ben Ananus and the people. After swearing the oath, Ananus sent John of Giscala into the inner court, to speak with the Zealots on his behalf. John immediately turned coat, "as if his oath had been made to the zealots," telling them that they were in imminent danger, and could not survive a siege. He told them that they had two options: 1) to surrender, in which case they'd either face execution, vigilantism, or retribution for the "desperate things they had done"; or 2) to ask for outside assistance. John told the Zealots that Ananus had sent ambassadors to Vespasian to ask him to come take the city. This in fact was not true, but convinced them that they could not endure a siege without help.[2]
“[The Zealots] hesitated a great while what they should do, considering the shortness of the time by which they were straitened; because the people were prepared to attack them very soon, and because the suddenness of the plot laid against them had almost cut off all their hopes of getting any foreign assistance; for they might be under the height of their afflictions before any of their confederates could be informed of it. However, it was resolved to call in the Idumeans [Edomites]; so they wrote a short letter to this effect: That Ananus had imposed on the people, and was betraying their metropolis to the Romans; that they themselves had revolted from the rest, and were in custody in the temple, on account of the preservation of their liberty; that there was but a small time left wherein they might hope for their deliverance; and that unless they would come immediately to their assistance, they should themselves be soon in the power of Artanus, and the city would be in the power of the Romans.[2]”
The messengers managed to sneak out of the Temple and successfully deliver their message to the rulers of the Edomites, who were greatly alarmed, and quickly raised an army of 20,000 to march on Jerusalem, "in order to maintain the liberty of their metropolis."[2] Upon receiving word that 20,000 Edomites were marching on Jerusalem, ben Hanan ordered the gates shut against them, and the walls guarded. Jesus, one of the elder high priests, made a speech from the walls, denouncing the Zealots as robbers and telling the Edomites to throw down their arms. Simon, son of Cathlas, one of Idumean commanders, quieted the tumult of his own men and answered: "I can no longer wonder that the patrons of liberty are under custody in the temple, since there are those that shut the gates of our common city to their own nation, and at the same time are prepared to admit the Romans into it; nay, perhaps are disposed to crown the gates with garlands at their coming, while they speak to the Idumeans from their own towers, and enjoin them to throw down their arms which they have taken up for the preservation of its liberty. . . ."[2]
That night a thunderstorm blew over Jerusalem, and the Zealots sneaked from the Temple to the gates, and cut the bars of the gates with saws, the sound masked by the sound of the wind and thunder. They opened the gates of Jerusalem to the Edomites, who fell upon the guards and made their way to the Temple. They slaughtered Ananus' forces there, killing him as well. After freeing the Zealots from the Temple, they massacred the common people. Eventually, after learning that Vespasian had never been contacted by Ananus ben Ananus, the Edomites repented and left the city.[3]
Aftermath
Jerusalem remained in the hands of the Zealots until the Siege of Jerusalem (70 CE) by Roman legions under Titus resulted in the sack of the city and the capture and imprisonment of Zealot leaders.
Source:
For a more detailed account according to the works of Josephus
Josephus Part 6: The Factions Battle for Power January 68 - May 70 CE by G. J. Goldberg
Alternative source:
VISUAL TIMELINE OF THE ROMAN-JEWISH WAR
Unless there’s some historical record somewhere, this is where the concrete evidence of Edomite history ends. Although the concrete evidence ends here there is still enough evidence to build a solid theory on what happened to them, but that’s not the purpose of this work. This is about proving that Esau is not “the white man”.
You may still have questions about Edom in prophecy, but what you may not understand is that nearly all of the prophecies in the Bible concerning Edom were for the Babylonian captivity. Question: If no one ever brought up this Esau thing, would you have been able to come to the conclusion that the Edomites existed today and are the enemies of Israelites just from reading the Bible? Think about it. And regarding 2 Esdras, are you sure that book is legit? How can you be sure? How do you know it’s not a Jewish creation, with them being Jacob, and Rome and/or Europeans being Esau (a belief that actually is a part of Jewish philosophy)? With that being said, based on my research, there does seem to be some truth to it; but that truth could have another origin.
“What about the book of Jasher?”
Have you ever researched into the authenticity of THIS book of Jasher? Do you know the time period the earliest manuscript dates back to? For most people the answer to both questions is “no”. Just because it has the same name as the book mentioned in the Bible doesn’t mean it’s the same book mentioned in the Bible.
The following video clip is of a teaching on the Edomites being Romans and Europeans, a teaching you’ll find circulating the Israelite community.
I was going to say to just watch from the point that involves the Edomites, but I want you to watch from the beginning so you can see brainwashing in action. “Strong delusion” is right. This is a part of the strong delusion.
Watch the beginning - 40:03
Whited Out 3: The Strong Delusion, Truth about Christianity
- 4:52 - 4:56 – False. This is the same lie the rest of the System pushed. And nearly everyone will believe it when they hear it in this “documentary” because they’ve already heard it, or are hearing it, from everywhere. This “documentary” started off with attacks.
4:57 - 5:57 – Everything he said was about the Israelite Community.
- 6:37 – This is true, but people need to be careful with this because Yah doesn’t judge by denomination or church.
- 6:39 - 8:32 – Who are they showing you? Televangelists/mega-churches. How is that different from showing the deeds of these camps and saying that it’s Israelites? What happened to guilt by association? And if the people in the congregation or watching from home are not victims of a guru/cult leader/false shepherd who was sent to deceive them, then you are not victims either. You don’t get mercy. And compare they’re false shepherds to yours. Whoa. Race war? Whoa. And people who were Christians were the first ones to disapprove of and attack televangelists, and they do it the most. And it’s the same against the Israelite camps (they do your dirty work). Let that sink in.
- 12:00 - 12:13 – False. That’s not what happened or why.
- 13:03 - 13:15 – A slick way to blame it on the Christian Church. “Played a significant role,” what does that mean? In the context of what she’s saying, if you were to watch this from an earlier time marker till now, in your mind it would mean, “the Christian Church did this”. And where’s the proof? And which “Christian Church,” the Catholic Church or those it persecuted? The groups of Christians they hunted down, tortured and killed, isn’t that “the Christian Church”? But how can they both be lumped into the same group?
- 17:05 - 17:43 – Everything he said is true of Jews who pretended to be white and used white people to do it (and even that wasn’t done by all Jews). And I can easily prove it. Whited out? Exactly.
- 20:03 - 20:52 “In his book, he shows the original Hebrew version of Matthew on one side of the page…” Was this unintentionally misleading, or intentionally deceptive? No one has the original Hebrew version! And of course people who speak a different language or are reading a text in a different language are going to use a different word.
- 20:57 - 21:49 – They just happened to mix several tools of the anti-Christian agenda into one – Serapis, Mithras, and the Council of Nicaea. What are the odds of that? This “documentary” is totally set up to play on already implanted beliefs. This is psychological warfare. And as far as Serapis and Mithras, you can find out the truth here:
- 21:53 - 22:14 – First of all, the earliest believers were not called “messianics”. “Messianic” is an English translation! He’s doing the same thing! And if they also spoke Greek, wouldn’t they refer to themselves as Christianos when they spoke Greek?
LUKE
CHAPTER 23
37 And saying, If thou be the king of the Jews, save thyself.
38 And a superscription also was written over him in letters
of Greek, and Latin, and Hebrew, THIS IS THE KING OF
THE JEWS.
ACTS
CHAPTER 21
28 Crying out, Men of Israel, help: This is the man, that
teacheth all men every where against the people, and the
law, and this place: and further brought Greeks also into the
temple, and hath polluted this holy place.
29 (For they had seen before with him in the city
Trophimus an Ephesian, whom they supposed that Paul had
brought into the temple.)
30 And all the city was moved, and the people ran together:
and they took Paul, and drew him out of the temple: and
forthwith the doors were shut.
31 And as they went about to kill him, tidings came unto
the chief captain of the band, that all Jerusalem was in an
uproar.
32 Who immediately took soldiers and centurions, and ran
down unto them: and when they saw the chief captain and
the soldiers, they left beating of Paul.
33 Then the chief captain came near, and took him, and
commanded him to be bound with two chains; and
demanded who he was, and what he had done.
34 And some cried one thing, some another, among the
multitude: and when he could not know the certainty for the
tumult, he commanded him to be carried into the castle.
35 And when he came upon the stairs, so it was, that he was
borne of the soldiers for the violence of the people.
36 For the multitude of the people followed after, crying,
Away with him.
37 And as Paul was to be led into the castle, he said unto
the chief captain, May I speak unto thee? Who said, Canst
thou speak Greek?
38 Art not thou that Egyptian, which before these days
madest an uproar, and leddest out into the wilderness four
thousand men that were murderers?
You can speak Greek?! Aren’t you that Egyptian…?
39 But Paul said, I am a man which am a Jew of Tarsus, a
city in Cilicia, a citizen of no mean city: and, I beseech
thee, suffer me to speak unto the people.
40 And when he had given him licence, Paul stood on the
stairs, and beckoned with the hand unto the people. And
when there was made a great silence, he spake unto them in
the Hebrew tongue, saying,
ACTS
CHAPTER 22
MEN, brethren, and fathers, hear ye my defence which I
make now unto you.
2 (And when they heard that he spake in the Hebrew tongue
to them, they kept the more silence: and he saith,)
ACTS
CHAPTER 26
24 And as he thus spake for himself, Festus said with a loud
voice, Paul, thou art beside thyself; much learning doth
make thee mad.
25 But he said, I am not mad, most noble Festus; but speak
forth the words of truth and soberness.
26 For the king knoweth of these things, before whom also
I speak freely: for I am persuaded that none of these things
are hidden from him; for this thing was not done in a
corner.
27 King Agrippa, believest thou the prophets? I know that
thou believest.
28 Then Agrippa said unto Paul, Almost thou persuadest
me to be a Christian.
29 And Paul said, I would to God, that not only thou, but
also all that hear me this day, were both almost, and
altogether such as I am, except these bonds.
1 PETER
CHAPTER 4
14 If ye be reproached for the name of Christ, happy are ye;
for the spirit of glory and of God resteth upon you: on their
part he is evil spoken of, but on your part he is glorified.
15 But let none of you suffer as a murderer, or as a thief, or
as an evildoer, or as a busybody in other men’s matters.
16 Yet if any man suffer as a Christian, let him not be
ashamed; but let him glorify God on this behalf.
No matter what language this letter was originally written in he obviously didn’t have a problem with being called a term that meant “follower of the mashiach”. If translated to Greek, it would be Christianos.
- 22:46 – 23:18 – What a segue. This is funny. So, the Roman Empire was the kingdom of the Edomites, and Antioch was one of their great cities. That’s what he’s implanting into the minds of the viewers. And it’s all going to make sense to them.
- 24:12 - 24:39 – They said you won’t find “Rome” or “Romans” in an Old Testament that’s based on the Textus Receptus, but you will find it in the Apocrypha, which was removed out of the 1611 King James Bible (a statement that was made to fuel the conspiratorial atmosphere they’ve created; they even had a sound effect). If you find “Rome” that just means it was translated to “Rome”. What was the word before translation? They don’t tell you. They go on to say that you can also find “Romans” in the book of Daniel (11:30) in the Septuagint. It’s in Koine Greek so “Romans” couldn’t be in there. It would have to be “Romans” in Greek. They then went to a scene where they showed the Septuagint as English, and having “Romans”. And they said the Septuagint “translates” “Chittim” as “Romans” (while it’s on the screen). This is crazy. This is a psychological attack.
What was the original word in the Septuagint? I don’t know about the Koine Greek, but in modern Greek “Romans” = Ρωμαίοι.
Check the Septuagint. Does Daniel 11:30 have “Ρωμαίοι” or “Κίτιοι”? These texts have “Κίτιοι” (Chittim).
Here are some that have “Ρωμαίοι”.
(Papyrus 967)
(LXX-Swete-1930)
So, depending on which source text you choose it will have “Ρωμαίοι” or “Κίτιοι”. That’s not what they stated.
1. When the Septuagint was originally created it had “Ρωμαίοι” in Daniel 11:30? The Septuagint is said to be a Greek translation of a Hebrew text. What did the Hebrew text have?
2. When the Septuagint was originally created it had “Κίτιοι” in Daniel 11:30, but later someone kept the Greek text, but changed this word to “Ρωμαίοι”?
Daniel 11:30 wasn’t recovered from the Dead Sea Scrolls, but shouldn’t we see the Hebrew word for “Romans”– הרומאים (according to Google Translate) – or a variant, not the Hebrew word from “Chittim” – כתיים – or a variant in the other verses that use Strong’s number 3794? I didn’t even waste time looking for the occurrences in Genesis and Numbers, but I looked up the other occurrences. 1QIsaa has Isaiah 23:1 and 12. They both have כתיים. 4QIsaa has 23:1; it has כתים (and a mark that indicates a letter is missing). 4QIsac has Isaiah 23:12; it has כתיים. So, in the Dead Sea Scrolls we have “Chittim,” not “Romans”.
The source texts of the Septuagint Daniel
“The Book of Daniel is preserved in the 12-chapter Masoretic Text and in two longer Greek versions, the original Septuagint version, c. 100 BC, and the later Theodotion version from c. 2nd century AD.”
Source:
“The Septuagint Daniel survives in only a two known manuscripts, Codex Chisianus 88 (rediscovered in the 1770s), and Papyrus 967 (discovered 1931).”
Source:
Codex Chisianus 45
Codex Chisianus 45 (also Codex Chigianus 45; Vatican Library, Chigi R. VII 45; numbered 88 in Rahlfs Septuagint manuscripts, 87 in Field's Hexapla[1]) is a 10th-century biblical manuscript, first edited in 1772.
The manuscript purports to be directly derived from the recension of the Septuagint made by Origen, ca. AD 240.[2] The content of the so-called Syro-Hexaplar Codex (dated 616/7), which contains a Syriac translation of Origen's recension, has been adduced to corrobate the authenticity of the Greek text of Codex Chisianus.
The Septuagint text of the Book of Daniel had disappeared almost entirely from Greek tradition at the end of the 4th century, being superseded by the revised text of Theodotion.
John Gwynn concurred with Jerome that the church was right to adopt Theodotion's Greek text of Daniel in place of the LXX version attested in the Codex Chisianus:
Indeed, the greater part of this Chisian Daniel cannot be said to deserve the name of a translation at all. It deviates from the original in every possible way; transposes, expands, abridges, adds or omits, at pleasure. The latter chapters it so entirely rewrites that the predictions are perverted, sometimes even reversed, in scope.[3]
The papyrus was housed at the Chigi Library in Rome until 1922. It was given to the Vatican Library. It was the only surviving version of the original Septuagint text of the Book of Daniel until the 1931 discovery of Papyrus 967 (Chester Beatty IX/X).
Source:
Papyrus 967
Papyrus 967 is a 3rd-century biblical manuscript, discovered in 1931. It is notable for containing fragments of the original Septuagint text of the Book of Daniel, which was completely superseded by a revised text by the end of the 4th century and elsewhere survives only in Syriac translation and in Codex Chisianus 88. The manuscript is also important for early variants, both in the text of the Book of Ezekiel and of the Book of Daniel.
The surviving 59 manuscript pages of P 967 are at present kept in five different places.
• 29 foll. Chester Beatty Library (Dublin) as Chester Beatty IX-X; at the first review of the papyrus in 1933, the fragments of Ezekiel and Esther were interpreted as belonging to an independent papyrus as those of Daniel and were given the number IX and the obsolete Rahlfs number "P 968".
• 21 foll as John H. Scheide Papyrus 3 in Princeton University Library
• substantial portions are kept by Cologne University Library
• 2 foll. in Santa Maria de Montserrat Abbey, Barcelona as Scriptorium Biblicum et Orientale P Barc. Inv. 42 + 43
• several foll. in Madrid, as Fundación Pastor de Estudios Clásicos, P Matr. 1
Source:
“The papyrus codex was found in 1931. It contains the biblical books Ezekiel, Daniel and Esther in the LXX version and was created around the year 200 AD by two scribes.”
Source:
So, the earliest you can find “Ρωμαίοι” in the Septuagint Daniel is the 3rd century C.E.
If you go here you can see the different spellings. And “Ρωμαίοι” (Romans) is called a variant reading (v.r.):
Who are “the Chittim”?
Go to the following link, be sure to read the Gesenius' Hebrew-Chaldee Lexicon definition, and look at the instances of Κίτιοι, or similar:
If you were to actually research yourself you would see that it is not an established fact that Rome was the only place someone called Chittim. This is even on Wikipedia! Read this: And you might want to click on “Sefer haYashar” (The Book of Jasher) at the end, and read that as well.
So, the name was applied to several different places and people. And by the time the Septuagint was produced there were people who called Rome Κίτιοι..
So, did you just get deceived, or was it a mistake? Watch that part again; you may be able to answer that question if you haven’t already.
And hopefully you caught this: “The mediaeval rabbinic compilation Yosippon contains a detailed account of the Kittim. As the peoples spread out, it says, the Kittim camped in Campania and built a city called ‘Posomanga’, while descendants of Tubal camped in neighboring Tuscany and built ‘Sabino’, with the Tiber river as their frontier. However, they soon went to war following the rape of the Sabines by the Kittim, who are correlated to the Romans. This war was ended when the Kittim showed the descendants of Tubal their mutual progeny. They then built cities called Porto, Albano, and Aresah. Later, their territory is occupied by Agnias, King of Carthage, but the Kittim end up appointing Zepho, son of Eliphaz and grandson of Esau, as their king, with the title Janus Saturnus. The first king of Rome, Romulus, is made in this account to be a distant successor of this line. A shorter, more garbled version of this story is also found in the later Sefer haYashar.[8]”
“In Judaism, the additions are not considered canonical, although a version of the Susanna story found its way into rabbinical literature in the Sefer Yosippon.[3]”
Source:
- 24:40 - 24:56 – 1 Maccabees 1:1? Which Chittim? He said (he said) the land of the Romans. And was he born there, or just left from there?
“Alexander was born on the sixth day of the ancient Greek month of Hekatombaion, which probably corresponds to 20 July 356 BC, although the exact date is disputed,[8] in Pella, the capital of the Kingdom of Macedon.[9]”
Source:
Jasher 10:16?
Jasher
Chapter 10
15 And the children of Elishah are the Almanim, and they also went and built themselves cities; those are the cities situate between the mountains of Job and Shibathmo; and of them were the people of Lumbardi who dwell opposite the mountains of Job and Shibathmo, and they conquered the land of Italia and remained there unto this day.
16 And the children of Chittim are the Romim who dwell in the valley of Canopia by the river Tibreu.
17 And the children of Dudonim are those who dwell in the cities of the sea Gihon, in the land of Bordna.
18 These are the families of the children of Japheth according to their cities and languages, when they were scattered after the tower, and they called their cities after their names and occurrences; and these are the names of all their cities according to their families, which they built in those days after the tower.
Source:
When was that written?! The first mention of the book of Jasher is in Joshua 10:13. Did these places have these names back then? And I guess “Romim” is supposed to be “Romans”. Is this saying that the people who were the sons of Kittim (Genesis 10:4) migrated to and lived in what we now know as Rome (making them the Latins)? You would have to look at the original word in Jasher, which would be the Hebrew word for a land or a people. It wouldn’t be, or shouldn’t be, the Hebrew word for “Romans,” being that this book was supposedly from the days of Joshua, predating that name. And if it’s the Hebrew word for Chittim, you have a problem. It doesn’t amount to anything when it comes to Esau, but if this is something you want to look into here are some Hebrew versions of the book of Jasher:
- 25:34 - 27:21 – For centuries, people in the Jewish community have called Rome Esau/Edom? It has become “their thing,” but most people don’t even know this. Now think about the so-called book of Jasher. And once you realize that most Jews don’t truly consider themselves to be the same as whites/Europeans, and set themselves apart from all people, then you can better understand those quotes (or “quote”). You may also be able to understand why some Jews today would want you to believe that white people are Edom, not them; just as they got everyone to believe that white people were behind the Trans-Atlantic Slave Trade, not them; and racism against blacks came from white people, not them. Maybe you’ll understand why the Jewish media and Hollywood is trying to create racial tension right now for their Jew World Order.
Go back and look at that statement about Don Isaac Abarbanel, which wasn’t a direct quote, but made to seem like one. 1. “believed” 2. “a tradtion” 3. “many” And what was stated, plus the quote after it by Ernest L. Martin, implies that the first Christians were actually Edomites. You don’t see the theme? White people and Christianity. Instead of the truth, that the ancestors of today’s Jews (particularly the Sephardic and Middle Eastern Jews of old), the beginning of modern Jewry, were the Edomites, it’s the ancestors of white Christians.
- 27:22 - 27:43 – Esau and his descendants founded, or were part of the founding of, ancient world empires like Rome, Troy, Tyre, Carthage, Italy, Spain, and the Ottoman Empire? Please prove that one! And I bet it will be centered on “were part of the founding,” which could mean anything.
- 27:44 - 31:42 – Regarding the statement in Jasher about Chittim and Edom becoming one:
Jasher
Chapter 90
1. At that time in the fifth year after the children of Israel had passed over Jordan, after the children of Israel had rested from their war with the Canaanites, at that time great and
severe battles arose between Edom and the children of Chittim, and the children of
Chittim fought against Edom.
In the fifth year after the children of Israel had passed over the Jordan….
I know that no Biblical timeline is totally correct, but what do you think the margin of error is? Check and see when the children of Israel crossed over the Jordan (1406 B.C.):
So, around 1400 B.C. Edom fought against the people dwelling in the land later known as Rome (according to this book, and some people).
2. And Abianus king of Chittim went forth in that year, that is in the thirty-first year of his reign, and a great force with him of the mighty men of the children of Chittim, and he
went to Seir to fight against the children of Esau.
3. And Hadad the king of Edom heard of his report, and he went forth to meet him with a
heavy people and strong force, and engaged in battle with him in the field of Edom.
4. And the hand of Chittim prevailed over the children of Esau, and the children of Chittim slew of the children of Esau, two and twenty thousand men, and all the children of Esau fled from before them.
5. And the children of Chittim pursued them and they reached Hadad king of Edom, who
was running before them and they caught him alive, and brought him to Abianus king of
Chittim.
6. And Abianus ordered him to be slain, and Hadad king of Edom died in the forty-eighth
year of his reign.
7. And the children of Chittim continued their pursuit of Edom, and they smote them with
a great slaughter and Edom became subject to the children of Chittim.
8. And the children of Chittim ruled over Edom, and Edom became under the hand of the
children of Chittim and became one kingdom from that day.
9. And from that time they could no more lift up their heads, and their kingdom became
one with the children of Chittim.
That means Edom was included under the dominion/empire of Chittim. That doesn’t mean the people became one. Start from at least verse 5 and read it again. In addition, verse 8 even states “kingdom”.
10. And Abianus placed officers in Edom and all the children of Edom became subject and tributary to Abianus, and Abianus turned back to his own land, Chittim.
Officers were placed in Edom. The children of Edom became subject and tributary? That means they were ruled over, and differentiated, not one people as some have stated.
11. And when he returned he renewed his government and built for himself a spacious and fortified palace for a royal residence, and reigned securely over the children of Chittim and over Edom.
But there was no more Edom so how could he rule over them?
About three hundred years later:
1 SAMUEL
CHAPTER 14
47 ¶ So Saul took the kingdom over Israel, and fought
against all his enemies on every side, against Moab, and
against the children of Ammon, and against Edom, and
against the kings of Zobah, and against the Philistines: and
whithersoever he turned himself, he vexed them.
No response from Chittim? Chittim didn’t wage war against Saul?
If the book of Jasher is true, and they became one people in the way some people try to make it seem, why would the Edomites still be called Edomites hundreds of years later?
1 SAMUEL
CHAPTER 21
7 Now a certain man of the servants of Saul was there that
day, detained before the LORD; and his name was Doeg, an
Edomite, the chiefest of the herdmen that belonged to Saul.
And this shuts it all the way down:
2 SAMUEL
CHAPTER 8
13 And David gat him a name when he returned from
smiting of the Syrians in the valley of salt, being eighteen
thousand men.
14 ¶ And he put garrisons in Edom; throughout all Edom
put he garrisons, and all they of Edom became David’s
servants. And the LORD preserved David whithersoever he
went.
2 KINGS
CHAPTER 3
NOW Jehoram the son of Ahab began to reign over Israel
in Samaria the eighteenth year of Jehoshaphat king of
Judah, and reigned twelve years.
6 ¶ And king Jehoram went out of Samaria the same time,
and numbered all Israel.
7 And he went and sent to Jehoshaphat the king of Judah,
saying, The king of Moab hath rebelled against me: wilt
thou go with me against Moab to battle? And he said, I will
go up: I am as thou art, my people as thy people, and my
horses as thy horses.
8 And he said, Which way shall we go up? And he
answered, The way through the wilderness of Edom.
9 So the king of Israel went, and the king of Judah, and the
king of Edom: and they fetched a compass of seven days’
journey: and there was no water for the host, and for the
cattle that followed them.
10 And the king of Israel said, Alas! that the LORD hath
called these three kings together, to deliver them into the
hand of Moab!
11 But Jehoshaphat said, Is there not here a prophet of the
LORD, that we may inquire of the LORD by him? And one
of the king of Israel’s servants answered and said, Here is
Elisha the son of Shaphat, which poured water on the hands
of Elijah.
12 And Jehoshaphat said, The word of the LORD is with
him. So the king of Israel and Jehoshaphat and the king of
Edom went down to him.
20 And it came to pass in the morning, when the meat
offering was offered, that, behold, there came water by the
way of Edom, and the country was filled with water.
26 ¶ And when the king of Moab saw that the battle was
too sore for him, he took with him seven hundred men that
drew swords, to break through even unto the king of Edom:
but they could not.
2 CHRONICLES
CHAPTER 21
5 ¶ Jehoram was thirty and two years old when he began to
reign, and he reigned eight years in Jerusalem.
6 And he walked in the way of the kings of Israel, like as
did the house of Ahab: for he had the daughter of Ahab to
wife: and he wrought that which was evil in the eyes of the
LORD.
7 Howbeit the LORD would not destroy the house of David,
because of the covenant that he had made with David, and
as he promised to give a light to him and to his sons for
ever.
8 ¶ In his days the Edomites revolted from under the
dominion of Judah, and made themselves a king.
9 Then Jehoram went forth with his princes, and all his
chariots with him: and he rose up by night, and smote the
Edomites which compassed him in, and the captains of the
chariots.
10 So the Edomites revolted from under the hand of Judah
unto this day. The same time also did Libnah revolt from
under his hand; because he had forsaken the LORD God of
his fathers.
2 KINGS
CHAPTER 14
IN the second year of Joash son of Jehoahaz king of Israel
reigned Amaziah the son of Joash king of Judah.
7 He slew of Edom in the valley of salt ten thousand, and
took Selah by war, and called the name of it Joktheel unto
this day.
2 CHRONICLES
CHAPTER 25
14 ¶ Now it came to pass, after that Amaziah was come
from the slaughter of the Edomites, that he brought the gods
of the children of Seir, and set them up to be his gods, and
bowed down himself before them, and burned incense unto
them.
15 Wherefore the anger of the LORD was kindled against
Amaziah, and he sent unto him a prophet, which said unto
him, Why hast thou sought after the gods of the people,
which could not deliver their own people out of thine hand?
2 CHRONICLES
CHAPTER 28
AHAZ was twenty years old when he began to reign, and
he reigned sixteen years in Jerusalem: but he did not that
which was right in the sight of the LORD, like David his
father:
16 ¶ At that time did king Ahaz send unto the kings of
Assyria to help him.
17 For again the Edomites had come and smitten Judah, and
carried away captives.
Regarding the rest of the statements:
Jasher
Chapter 90
1 At that time in the fifth year after the children of Israel had passed over Jordan, after the children of Israel had rested from their war with the Canaanites, at that time great and severe battles arose between Edom and the children of Chittim, and the children of Chittim fought against Edom.
Around 1400 B.C. Edom fought against the people dwelling in the land later known as Rome (according to this book, and some people).
2 And Abianus king of Chittim went forth in that year, that is in the thirty-first year of his reign, and a great force with him of the mighty men of the children of Chittim, and he went to Seir to fight against the children of Esau.
3 And Hadad the king of Edom heard of his report, and he went forth to meet him with a heavy people and strong force, and engaged in battle with him in the field of Edom.
4 And the hand of Chittim prevailed over the children of Esau, and the children of Chittim slew of the children of Esau, two and twenty thousand men, and all the children of Esau fled from before them.
5 And the children of Chittim pursued them and they reached Hadad king of Edom, who was running before them and they caught him alive, and brought him to Abianus king of Chittim.
6 And Abianus ordered him to be slain, and Hadad king of Edom died in the forty-eighth year of his reign.
7 And the children of Chittim continued their pursuit of Edom, and they smote them with a great slaughter and Edom became subject to the children of Chittim.
8 And the children of Chittim ruled over Edom, and Edom became under the hand of the children of Chittim and became one kingdom from that day.
9 And from that time they could no more lift up their heads, and their kingdom became one with the children of Chittim.
Jasher
Chapter 59
1 And these are the names of the sons of Israel who dwelt in Egypt, who had come with Jacob, all the sons of Jacob came unto Egypt, every man with his household.
19 And all the souls that went forth from the loins of Jacob, were seventy souls; these are they who came with Jacob their father unto Egypt to dwell there: and Joseph and all his brethren dwelt securely in Egypt, and they ate of the best of Egypt all the days of the life of Joseph.
20 And Joseph lived in the land of Egypt ninety-three years, and Joseph reigned over all Egypt eighty years.
21 And when the days of Joseph drew nigh that he should die, he sent and called for his brethren and all his father's household, and they all came together and sat before him.
22 And Joseph said unto his brethren and unto the whole of his father's household, Behold I die, and God will surely visit you and bring you up from this land to the land which he swore to your fathers to give unto them.
23 And it shall be when God shall visit you to bring you up from here to the land of your fathers, then bring up my bones with you from here.
24 And Joseph made the sons of Israel to swear for their seed after them, saying, God will surely visit you and you shall bring up my bones with you from here.
25 And it came to pass after this that Joseph died in that year, the seventy-first year of the Israelites going down to Egypt.
Jasher
Chapter 60
1 And when the year came round, being the seventy-second year from the Israelites going down to Egypt, after the death of Joseph, Zepho, the son of Eliphaz, the son of Esau, fled from Egypt, he and his men, and they went away.
2 And he came to Africa, which is Dinhabah, to Angeas king of Africa, and Angeas received them with great honor, and he made Zepho the captain of his host.
3 And Zepho found favor in the sight of Angeas and in the sight of his people, and Zepho was captain of the host to Angeas king of Africa for many days.
4 And Zepho enticed Angeas king of Africa to collect all his army to go and fight with the Egyptians, and with the sons of Jacob, and to avenge of them the cause of his brethren.
5 But Angeas would not listen to Zepho to do this thing, for Angeas knew the strength of the sons of Jacob, and what they had done to his army in their warfare with the children of Esau.
6 And Zepho was in those days very great in the sight of Angeas and in the sight of all his people, and he continually enticed them to make war against Egypt, but they would not.
Jasher
Chapter 61
1 And it came to pass at that time Pharaoh king of Egypt commanded all his people to make for him a strong palace in Egypt.
2 And he also commanded the sons of Jacob to assist the Egyptians in the building, and the Egyptians made a beautiful and elegant palace for a royal habitation, and he dwelt therein and he renewed his government and he reigned securely.
3 And Zebulun the son of Jacob died in that year, that is the seventy-second year of the going down of the Israelites to Egypt, and Zebulun died a hundred and fourteen years old, and was put into a coffin and given into the hands of his children.
4 And in the seventy-fifth year died his brother Simeon, he was a hundred and twenty years old at his death, and he was also put into a coffin and given into the hands of his children.
5 And Zepho the son of Eliphaz the son of Esau, captain of the host to Angeas king of Dinhabah, was still daily enticing Angeas to prepare for battle to fight with the sons of Jacob in Egypt, and Angeas was unwilling to do this thing, for his servants had related to him all the might of the sons of Jacob, what they had done unto them in their battle with the children of Esau.
Source:
In that segment of the video, they went from information that’s found in Jasher chapter 90, a time that is said to be after the exodus, to Jasher chapters 60 and 61, a time that is said to be before the exodus. Chittim is said to have conquered Edom, not the other way around, but they highlighted the “becoming one” part in chapter 90; then said, “But it didn’t end there.”; then hit you with the information in chapters 60 and 61 stating that Zepho, the grandson of Esau, went to rule Chittim; and stated it in a way that implied that it was after the two nations had become one. They then followed that up with Chittim subduing Tubal and all the surrounding islands. And then they showed what the “surrounding” “islands” were (the nations in Genesis). The end result is that Esau/Edom created Europeans—white people are Edomites. That was deceit at its finest. You can read the chapters in context again for yourself, then read what I just stated and watch that segment over again if you have any doubt. These are so some sick bastards. And isn’t he and his wife from the Dimona “Israelites,” straight from of the belly of the beast, Israel?
As stated, documentaries were created and aired on television for the advancement of the anti-Christian agenda, the racial tension/race war agenda, and other agendas (all agendas, all the time). This has the exact same type of production (as does Hidden Colors). I wonder who was really behind it (I know it wasn’t those two puppets on camera). As much as I’ve brought it up, you should be able to watch all of their documentaries and see which agendas they were created to advance. Wake up! You’re being brainwashed. And it’s coming from all around you.
Now look at the comments section. What you see there will persuade you just as much as the video, if not more. And some of those are not even regular people who are commenting. So, if you take someone with little knowledge, and who won’t research what they’ve been taught, and you introduce them to this video and the comments section, what will be the result? What if that same person also goes into Israelite Facebook groups containing tons of propaganda that strengthen the ideas of this video, what will be the result? A bunch of brainwashed people who just know they have the truth because they keep hearing it, and it’s so agreed upon.
The rest of the video pertaining to Esau, up to 40:03, is just ridiculous. And they “somehow” keep putting what some Jewish people have done and are doing (if you research it) on white Christians (“Edomites”).
- End of Commentary -
Watch from 7:01 - the end
NIMROD & ESAU THE KINGS OF BABYLON - PT 2
- 11:42 - “We just read it in scripture!” No you didn’t.
- 15:49 - Question: “But isn’t Chittim just one nation of Japheth that Esau mixed with? What about the other nations of Japheth who didn’t mix with Esau?”
Answer: “They all mixed in with Esau.” And then he goes off into an absolutely ridiculous explanation.
Even it were true, how would Romans, the citizens of the city of Rome in Italy, have sex with the rest of the entire European population, and to the point where today their genes are in every European? And the same can be asked for Edomites migrating to the Caucasus.
- End of Commentary -
Like I said, you might want to read this:
Sefer haYashar (midrash)
(midrash)
Now just imagine where you were headed listening to these clowns. Did you learn any lessons? Are you going to make any changes?
Franklin Miller (Writeous1)
writeousservant@
writeous1@
................
................
In order to avoid copyright disputes, this page is only a partial summary.
To fulfill the demand for quickly locating and searching documents.
It is intelligent file search solution for home and business.
Related searches
- the products of photosynthesis are quizlet
- what are the major steps in photosynthesis
- what are the different potions in minecraft
- what are the 3 territories in canada
- who are the richest democrats in congress
- what are the grand theories in psychology
- what are the safest cities in florida
- what are the modern approaches in psychology
- what are the constitutional rights in us
- 2what are the trade cities in louisiana
- what are the major cities in louisiana
- what are the big five in psychology