Month: August 2024

The story of David is one of the most popular in the Bible.  Many of us learned the biblical story of David and Goliath as children, in which the hero – David, slays the villain – a giant named Goliath.  Theologians often mention that Yahweh called David “a mighty one איש after his own heart” 1 Samuel 13:14. David is hailed as an example of how true, heartfelt repentance results in God’s forgiveness even for a serial sinner whose sins include murder and adultery.  But is all of the story true?

There is evidence propaganda was interwoven into the historical accounts of David, but most importantly the foundation of the narrative, that Yahweh anointed kings over his people, is untrue.

When Samuel is old, he appoints his sons as judges over Israel, but “his sons, however, did not walk in his ways, but turned aside after dishonest gains and took bribes and perverted justice” in 1 Sam 8:1 – 3.  This gives the elders of Israel the opportunity to ask for a king to be appointed “to judge us like all the nations” v 4 – 5.  Samuel prayed to Yahweh, and Yahweh said to Samuel “Listen to the voice of the people in regard to all that they say to you, for they have not rejected you, but they have rejected Me from being king over them. Like all the deeds which they have done since the day that I brought them up from Egypt even to this day– in that they have forsaken Me and served other gods– so they are doing to you also. Like all the deeds which they have done since the day that I brought them up from Egypt even to this day– in that they have forsaken Me and served other gods– so they are doing to you also.” v 7 – 9.

Samuel told the people the words of Yahweh in v10 – 18, “This will be the procedure of the king who will reign over you: he will take your sons and place [them] for himself in his chariots and among his horsemen and they will run before his chariots. He will appoint for himself commanders of thousands and of fifties, and [some] to do his plowing and to reap his harvest and to make his weapons of war and equipment for his chariots. He will also take your daughters for perfumers and cooks and bakers. He will take the best of your fields and your vineyards and your olive groves and give [them] to his servants. He will take a tenth of your seed and of your vineyards and give to his officers and to his servants. He will also take your male servants and your female servants and your best young men and your donkeys and use [them] for his work. He will take a tenth of your flocks, and you yourselves will become his servants. Then you will cry out in that day because of your king whom you have chosen for yourselves, but the LORD will not answer you in that day.”

Yahweh told Samuel “Listen to their voice and appoint them a king” v22.

In his book Prolegomena to the History of Ancient Israel, J Wellhausen notes in Chapter VII – Judges, Samuel, and Kings p. 228, in these books “we are not presented with tradition purely in its original condition”, but “overgrown with later accretions”, such that “the earlier narrative has become clothed with minor and dependent additions”.  He goes on to identify inconsistencies in these books, which are quite eye opening.

Wellhausen divides the Davidic narrative into two parts p. 262.  The first, in 1 Sam 14: 52 – 2 Sam 8:18, which contains David’s ascension to the throne, his principal achievement as king – the humiliation of the Philistines and the foundation of Jerusalem, concluding with other remarkable events.  The second, in 2 Sam 9 – 2 King 2, “tells chiefly of the latter years of the king, and carefully traces the steps by which Solomon, whose birth, with its attendant circumstances, is narrated at the outset, reached the throne . . .”.  Wellhausen considers both parts of the narrative to be historical in nature, the first preserved “but with many interruptions and alterations”, and the second ‘mutilated at its commencement, but otherwise almost completely intact”.

In what Wellhausen sees as the old narrative p. 263, David was introduced in 1 Sam 16:18 as “a man of courage and prudence, and of a skilful tongue, and recommended, moreover, by his skill on the harp, came to the king’s court and became his armour-bearer”.  He believes the legend of the encounter with Goliath, in which David is a shepherd boy, to be an accretion.  Also, in 1 Sam 18:6 – 7 women sang at the victorious return of the army “Saul has slain his thousands of the Philistines, and David his tens of thousands”, showing David as a leader in Israel beside the king, a well-known man, not an unknown young man.

Wellhausen states on p. 264, “The insertions are most varied and confusing in the account of the outbreak of the hostility of Saul and David’s flight”.  He calls 1 Sam 19:1 – 7 “a pointless and artificial passage”, continues in v. 10 with Saul casting a spear at David, after which he takes flight for the first time, but at v. 11 he is still at home.  Also, when David makes his escape for the second time, going to Samuel at Ramah in v. 18, in chapter 20 he is at Gibeah as before.  Then David takes flight recognizing King Saul’s hatred toward him, ending up at Nob on his way to Judah, but at 21:10 David departs from Saul, for what appears to be the first time.  Wellhausen believes “in the original narrative the flight took place only once . . . to Judah.”

Wellhausen on p. 266 considers David’s speech in 1 Sam 17:45 – 47 as he goes out to meet Goliath to be “religious language of the post-Deuteronic time”, that is not in the parallel version, but in place of it, a formal act of recognition which Saul pays to his successor.  What’s more, in 2 Samuel 21:19 Goliath was killed by a warrior of Bethlehem named Elhanan, not a shepherd boy named David.

The inconsistencies in the ‘David slew Goliath’ account in particular are evidence that it was an interpolation, to make David look like a mighty warrior of Yahweh.

The People Demand a King

When Samuel was old, he appointed his sons as judges over Israel, but “his sons, however, did not walk in his ways, but turned aside after dishonest gains and took bribes and perverted justice” in 1 Sam 8:1 – 3.  This gives the elders of Israel the opportunity to ask for a king to be appointed “to judge us like all the nations” v 4 – 5. 

Samuel prayed to Yahweh, and Yahweh said to Samuel “Listen to the voice of the people in regard to all that they say to you, for they have not rejected you, but they have rejected Me from being king over them. Like all the deeds which they have done since the day that I brought them up from Egypt even to this day– in that they have forsaken Me and served other gods– so they are doing to you also. Like all the deeds which they have done since the day that I brought them up from Egypt even to this day– in that they have forsaken Me and served other gods– so they are doing to you also.” v 7 – 9.

Samuel told the people the words of Yahweh in v10 – 18, “This will be the governance of the king מלך who will reign מלך over you: he will take your sons and place [them] for himself in his chariots and among his horsemen and they will run before his chariots. He will appoint for himself commanders of thousands and of fifties, and [some] to do his plowing and to reap his harvest and to make his weapons of war and equipment for his chariots. He will also take your daughters for perfumers and cooks and bakers. He will take the best of your fields and your vineyards and your olive groves and give [them] to his servants. He will take a tenth עשר of your seed and of your vineyards and give to his officers and to his servants. He will also take your male servants and your female servants and your best young men and your donkeys and use [them] for his work. He will take a tenth עשר of your flocks, and you yourselves will become his servants. Then you will cry out in that day because of your king whom you have chosen for yourselves, but the LORD will not answer you in that day.”  (עשר also means ‘tithe’)

The people refuse to listen to Samuel, and demand a king over them so they “may be like all the nations, that our king may judge us and go out before us and fight our battles” v 19 – 20. Samuel told Yahweh, and Yahweh told Samuel “Listen to their voice and king to them rule.” v 21 – 22.

Did Yahweh Anoint Saul or Was He Chosen by Lot?

In his book Prolegomena to the History of Ancient Israel, J Wellhausen notes in Chapter VII – Judges, Samuel, and Kings p. 252, author J. Wellhausen states “In the one story Saul seeks the asses and finds the crown, in the other he hides himself among the stuff and is drawn for king.  In the one he is called by the seer, in the other he is chosen by lot – the divine causality operative in both cases.  But how the idea is exaggerated at the later stage, and how nakedly it is put forward!”

In the first account in 1 Sam 9 – 10, Saul searches for his father’s donkeys, and after days of searching he goes to a seer for help 1 Sam 9: 1 – 10.  The seer is Samuel, who is ready with ‘a sacrifice on the high place” v12, ‘he must bless the sacrifice, afterward those who are invited will eat” v. 13.  A day before Saul’s coming v. 15, Yahweh revealed “About this time tomorrow, I will send you a mighty one איש out of the land of Benjamin and you will anoint him משח to be ‘prince’ נגיד over my people, and he will deliver my people from the hand of the Philistines, for I have regarded my people because their cry has come to me” v. 16.  When Samuel saw Saul, Yahweh said to him ”Behold, the man of whom I spoke to you.  This one shall rule over my people.” V 17.  Samuel invites Saul to go to the high places and eat with him, Saul asks why Samuel is speaking to him this way, since he is only a Benjamite v19 – 21. Saul was given a place at the head of those who were invited, about 30 men, and ate with Samuel  v22 – 24. When they came down from the high place into the city, Samuel said to Saul “you remain standing now, that I may proclaim the word of God to you.” v25 – 27.

In 1 Samuel 10:1, Samuel poured oil on Saul’s head and kissed him saying “Has not Yahweh anointed you a ruler over his inheritance?”  Then Samuel tells him he will find two men close to Rachel’s tomb, further from there, at the oak of Tabar three men will meet you – one carrying three young goats, another carrying three loaves of bread, and another carrying a jug of wine, who will give you two loaves v 2 – 4.  Then you will come to the hill of God where the Philistine garrison is and meet a group of prophets coming down from the high place prophesying and the Spirit of Yahweh will come upon you and you will prophesy with them, and be changed into another man v 5 – 6.  Samuel concludes in saying “You shall wait 7 days until I come to you and show you what you should do” v 8.   But God changed his heart and all those signs came about on that day v9.

In what Wellhausen sees as the second account in 1 Sam 10: 17 – 27, Samuel has Israel present themselves before Yahweh by their tribes and clans, and the tribe of Benjamin was taken by lot, and the Matrite family was taken, and Saul, son of Kish was taken v19 – 21.  Saul can’t be found because he is hiding himself by the baggage v22.  When he stood among the people, he was taller than any of the people v23.  All the people shouted and said “[long] live the king!” v24.  Samuel told the people the ordinances of the kingdom and wrote them in the book and placed before Yahweh v25.  Those whose hearts God had touched went with Saul to his house at Gibeah, but a worthless man said “how can this one deliver us? And they despised him and did not bring him any present v26 – 27.     

Although Wellhausen stated that “the divine” is at play in both scenarios, I don’t see Yahweh’s hand at work when lots are chosen, and there is no anointing.

Was David Anointed as King by Yahweh?

Samuel was afraid that Saul will kill him, if he hears Yahweh has rejected him from being king over Israel in 1 Sam 16:1 – 2. Yahweh has Samuel prepare a sacrifice and invite Jesse to anoint the one designed to him v 2 – 3.  When he arrives in Bethlehem, he tells the elders of the city to “consecrate yourselves, and come with me to the sacrifice”, and he “consecrated Jesse and his sons and invited them to the sacrifice” v 5.  Three men passed before Samuel are not chose, nor Jesse’s seven sons, but the youngest who was tending the sheep was brought before Samuel and was the one to be anointed v6 – 12.  When David was anointed the Spirit of Yahweh came mightily upon him from that day forward v13.

Wellhausen states of this account on p. 268 “In this piece David’s career begins with his being anointed king in Saul’s place at Jehovah’s command, when a mere shepherd boy, who was not even counted in the family he belonged to.  But in the sequel no one know anything about this.  Even in the story of Goliath (which in other respects harmonizes better with SVI. 1 – 13 than any other piece) the older brothers, here three, not seven, know nothing of the anointing of the youngest, although they were present and heard their own claims discussed (xvii. 28).  In the stories of David’s persecution also, chapter xxiv, xxvi, Saul alone is the sacred person, the anointed of Jehovah, not David.”

In 1 Sam 16:14 At the same time the Spirit of Yahweh departed from Saul and an evil spirit from Yahweh terrorized him.  David was summoned to play the harp for Saul v15 – 19, and “Saul loved him greatly and he became his armor bearer” v21.  Whenever the spirit from God came to Saul, David would take the harp and play with his hand, and Saul would be refreshed and be well, and the evil spirit would depart from him v23.

There are problems with this account which lead me to believe it is untrue.  If Saul was picked by lot as stated in 1 Sam 10: 17 – 27, then this account is proven false because Saul was not anointed by Yahweh, nor did he have Yahweh’s Spirit. We must wonder also if Yahweh would send an evil spirit against someone, let alone someone previously anointed as king?  Also, would someone who had received Yahweh’s spirit, sin, as both Saul and David did? 

Other problems with the Davidic narrative are discussed in the article The Story of King David – Inspired or Interpolation?

Matt 27:46 and Mark 15:34 have similar accounts, with a few minor differences in the Hebrew text.

The first words in these verses translated “And about/at the ninth hour . . .”, could mean “And as time כעת the rescue השעה the deliverance of body התשיעית . . .” in Matt 27:46, and “In rescue בשעה the deliverance of body התשיעית . . .“ in Mark 15:34.  Both שעה and תשיע are a form of ישע (Strong’s H3467) that means ‘deliverer’.

But let’s focus on what Yahshua said:

In Matt 27:46 “. . . and cried out ויצעק Yahshua ישוע in voice בקול great גדול, “Eli אלי, Eli אלי, lama למה sabachthani שבקתני?” (and interpreted it ותרגומו, “My God אלי, My God אלי, why למה have you forsaken Me עזבתני?)”

In Mark 15:34 “. . . and cried out ויצעק Jesus ישוע in a voice בקול great גדול, ‘Eli אלהי, Eli אלהי, lema למה sabachthani שבקתני?’ (which אשר means פרושו, ‘My God, My God אלי אלי, why למה have You forsaken Me עזבתני?’)” Note: פרוש is classified as G3177 that means ‘to translated, to interpret’, but also means ‘Pharisee’ G5330 in the New Testament, in Aramaic פרש means ‘to make distinct, specify distinctly’ in Aramaic (Strong’s H6568)!

Luke and John have completely different accounts of Yahshua’s last words:

• In Luke 23:46 “Jesus called out in a loud voice, ‘Father, into Your hands I commit My Spirit.’ And when He had said this, He breathed His last.” (Quoting Psalm 31:5)

• In John 19:30 “Therefore when Jesus took the sour wine, He said ‘It is finished’, and having bowed the head, He yielded up the spirit.”

We can’t be certain which account is correct, but there are a number of problems with the accounts found in Matthew & Mark that should be considered.

First, the idea presented in Matthew & Mark is that Yahshua said “Eli, Eli, lema sabachthani” in Greek and someone (the Pharisees?) interpreted him as saying “My God, My God, why have you forsaken me?”.  But Yahshua likely spoke Hebrew or Aramaic, not Greek.  Even the translators are confused – the NIV puts the interpretation of Yahshua’s words in brackets, yet the NIV and other translations put them in red indicating they are Yahshua’s words, when they are the interpretation of Yahshua’s words.

Secondly, the Hebrew word translated sabachthani is שבק (Strong’s H7662 that in Aramaic means ‘to leave, let alone’), and the Hebrew word translated ‘forsaken’ is עזב (Strong’s H5800 that means ‘leave, forsake, loose’, in Gen 2:24 “. . . will forsake עזב mighty one father of him . . .”.  Why did the scribe interpreting what Yahshua said use a different word?

Thirdly, the suffixes on both שבק and עזב in Matthew and Mark is תני.  Although תנ can mean ‘you did’, separately ת means ‘of’, and ן means ‘their’.  In Jeremiah 19:4 עזבני is translated ‘they have forsaken me’.  Did Yahshua say “My God, my God, why they of forsaken me”.  Yahshua would not have accused Yahweh of forsaking him, but did he accuse the Jews of doing so?

Finally, the words “my God, my God why have you forsaken me עזבתני” are quoting Psalm 22:1, which begins “To ל chief מנצח upon על the mighty one of אילת the darkness השחר . . .” In Ezekiel 31:11, איל (Strong’s H410) is translated ‘mighty one’, the one who Yahweh put Adam into the hands of after he became lofty in Eden.  The Hebrew שחר that means ‘darkness’ is translated ‘dawn’, to make it appear that Yahshua, the “star כוכב illumines נגה the darkness השחר” in Rev 22:16, is Satan, “the boastful הילל son בן darkness שחר” Isaiah 14:12.

This evidence leads me to believe that the accounts of Yahshua’s last words in Matthew and Mark are false.  They were likely added by the early church so we would believe Yahshua doubted Yahweh, and accused him of forsaking him.  The text in Psalm 22:1 reveals they were Satanic words, possibly David’s words, but not those of Yahweh’s anointed one.

It’s pretty obvious when you compare the content of the Pastoral Epistles to the gospels and Paul’s writings that there are major differences.

For example, in Matt 23: 8 & 10 Yahshua said call no one teacher for we are all brothers, or leader for he is our leader. In 1 Cor 14:26 all members took turns exercising their gifts of the spirit. But in 1 Timothy 3 authorities are put in place and all other members of the church silenced.

In 1 Tim 5:17 “the elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching”. But it says partiality is a sin in James 2:1 – 10, Yahshua said his disciples are all equal in Matt 23:8, and Paul said “there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in the Messiah Yahshua” Gal 3:28.

In 1 Tim 1:8 it says “the law is good if one uses it lawfully”, but Yahshua came to fulfill the law and the prophets Matt 5:17. Paul taught it is righteousness through faith that saves us not the law in Romans 2:12 – 15, 3:27 – 31, 5:20 – 21, 7:7 – 12, 8:1 – 8, 9: 30 – 33, & 13:8.

Another major difference is that after Yahshua’s death, all his disciples were awaiting his ‘coming’ Matt 24:3, 27, 30, 39, 42, 48, 25:27, 26:64, 1 Cor 15:23, 1 The 2:19, 3:13, 4:15, 5:23, 2 Thes 2:1, 8, James 5: 7 – 8, 1 John 2:28, Rev 1:7, 3:11, 16:15, 22:7, 20.  But the Pastoral Epistles establish a new church without a mention of his ‘coming’ because they were clearly written by the RCC in the 2^nd century.

We must “test the spirits whether they are of God, because many false prophets have gone out into the world” 1 John 4:1.

In the article on the Catholic Resources website, The Pastoral Epistles: 1 Timothy, 2 Timothy, Titus by Felix Just, he says “The three Pastoral Letters, along with three other Deutero-Pauline epistles (Col, Eph, 2 Thess), are attributed to the apostle Paul, but were almost certainly not written by Paul himself. Rather, they are probably pseudepigraphic (i.e., written in Paul’s name by one or more of his followers after his death).”

In the article The Deutero-Pauline Letters, Felix Just defines pseudepigraphy as “false attribution of authorship” or “falsely attributing a writing to someone different from the actual author.”, and a pseudepigraphic work as “is composed as if it were written by a person from the past (the ‘attributed author’), while the actual author was someone else (usually anonymous)”, but says “These should not be called ‘false writings’; pseudepigraphy says nothing about the value of the work’s content, but merely about the attributed authorship.”

In the article The New Testament Canon, author Felix Just provides 4 criteria for canonicity, and in addition to ‘apostolic origin’, he includes ‘universal acceptance’, ‘liturgical use’, and ‘consistent message’, although the Pastoral Epistles violate this point.

The Roman Catholic Church believe the Pope is the Vicar of the Messiah, and declare their own writings as being from God, but they are clearly false shepherds.

Rudolf Steiner was a Freemason and a Rosicrucian, whose voluminous writings and Waldorf schools are still with us today.

In the book Light-bearers of Darkness p 64 – 65, author Christina Stoddard says “After studying Steiner’s ‘Knowledge of the Higher Worlds,’ or ‘Way of Initiation,’ it becomes increasingly clear that it means in reality a preparation for obsession by these hidden beings, so much spoken of by Steiner, who, working on the astral plane, are every-where seeking for dupes and tools through whom they can carry out World Revolution leading to World Domination. By this means these beings instruct and orient, building up a ‘Spiritual Science,’ through an illuminised adept and teacher such as Steiner was, whereby many more are trained, instructed, and gathered into their fold of devilish usefulness, largely under the mistaken belief that the scheme is divinely inspired for the ‘higher evolution of the world’.”

In researching Rudolf Steiner, I came across information that stated he was possessed by the spirit named R C Christian, also known as Christian Rosenkrentz, who he called Master.

This name is found on the Georgia Guidestones. 

In the documentary Dark Clouds Over Elberton @1 h 7 m, we see that the words written on a stone at the base of the monument reads as follows:

TO WHOMEVER COMES UPON THIS PRESENTATION:

CONTAINED HEREIN ARE THE KEYS THAT HAVE BEEN AWAITED TO BE PLACED HERE IN PROPER SEQUENCING AND IN PROPER ORDER TO ANNOUNCE THE RETURN AND THE ACTIVATION OF THESE EVENTS OF PROPHECY THAT SIGNAL THESE EVENTS.  THOSE WHO HAVE GUARDED THIS GREAT MYSTERY AND WHO HAVE GUARDED THE EVOLUTION OF THE HUMAN SPECIES ITSELF ARE RETURNING.  IT HAS BEGUN.

THIS MONUMENT KNOWN AS THE GEORGIA GUIDE STONES SHALL FIND THREADS UNTO THE REVELATION OF ITS MYSTERY IN THE NAME R. C. CHRISTIAN OTHERWISE KNOWN UNTO THAT CONTINGENCY THAT IS RESPONSIBLE FOR THE ERECTION OF THIS MONUMENT AS CHRISTIAN ROSENKRENTZ (1378-1484).

THIS PRESENTATION OF KEYS UPON THE FINDING OF IT IS TO BE DELIVERED TO THE ELBERTON STAR.  THE ELBERTON STAR IS TO DELIVER IT TO THE ATLANTA ROSICRUCIAN SOCIETY.  THE ROSICRUCIAN CONTACT NUMBER IS 1. THAT NUMBER IS DERIVED FROM THE SYNCHRONISTIC MYSTERY OF 404-294-4172 IN ALTANTA.

UNTO THIS GREAT MYSTERY SHALL IT IN DUE TIME BE UNVEILED LIKENED UNTO SHE WHOSE GREAT PORTAL READS ONLY: “KNOW THYSELF.”  UNTO THE UNVEILING OF HER WISDOM SHALL COME INDEED THE BRIDEGROOM BEARING THE KNOWLEDGE OF THE PERFECT BLENDING OF THE RED, THE WHITE, TO BRING FORTH THE GOLD AND THUS THE PURITY OF THE ROSE.  IT SHALL BLOOM AGAIN.  THIS MONUMENT HAS NOW BEEN ACTIVATED BY THAT WHICH WAS TO COME FORTH UNTO ITS ACTIVATION AND TECHNOLOGICAL UNDERSTANDING AND MANY SHALL COME TO THE PORTAL TO AWAKEN AND TO BE THUSLY ACTIVATED.

YOU ARE LOVED MANKIND.  ONCE WE SAW THROUGH THE GLASS DARKLY, NOW WE SHALL SEE FACE TO FACE.  DO NOT FEAR.  WE ARE WITH YOU THROUGH THE CO?? (Note: I am not able to see the words after this).

Words written on the Georgia Guidestones

The Rosicrucian ‘awakening’ is to spirit possession!

There are many verses that confirm Yahshua’s existence before his incarnation.  John 6:38 states he “came down from heaven”, John 3:13 states he “ascended into heaven” and “descended from heaven”.  In John 17:5 Yahshua asks Yahweh to “glorify me in your presence with the glory I had with you before the world (time) existed.”, and in John 17:24 he said “You loved me before the foundation of the world”.  This supports John 1:1 that states he was ‘with God” and “a god”.

Yahshua was the seed of the woman prophesied in Gen 3:15, as stated in Revelation 12: 1 – 2, & 5.

Yahshua was the spirit of Elijah implanted in Mary, as stated in Luke 1:35, who was prophesied to come before the day of Yahweh in Malachi 4:5. Matt 17:12 is translated to make it appear that the name Elijah refers to John the Baptist, but the Hebrew כבר translated ‘already’ to make it sound like Elijah has ‘already come’ is translated ‘already now’ in Matt 3:10 of the axe NOW being at the root of the tree.  We see in looking at the verses where Strong’s G2235 is found that it means ‘now after all this waiting’, not ‘previously’ as we are made to believe in Matt 17:12.

The genealogy in Matt 1:16 states that Yahshua is the child of Mary and Joseph.

The Hebrew text of John 1:14 & 18 has ben בן that means ‘son’, and יחיד that means ‘only, only one, solitary’. The King James and NASB do not translate ben בן, and יחיד is translated ‘only begotten’. The words should be translated ‘only son’, not ‘only begotten’.  The word ‘begotten’ falsely represents that Yahweh is Yahshua’s literal father, like the genealogy in Matt 1:1 to 17, where the Hebrew ולד that means ‘child, offspring’ is translated ‘father’ in NIV and NASB, but ‘begat’ in KJV.

When all the facts are considered, it is evident that translators have mislead people into believing Yahweh is Yahshua’s literal father, and that he is not Elijah.