The First Book of Adam and Eve

Posted on September 25, 2012 by Beau

Prologue
The First Book of Adam and Eve details the life and times of Adam and Eve after they were expelled from the garden to the time that Cain kills his brother Abel. It tells of Adam and Eve’s first dwelling – the Cave of Treasures; their trials and temptations; Satan’s many apparitions to them; the birth of Cain, Abel, and their twin sisters; and Cain’s love for his beautiful twin sister, Luluwa, whom Adam and Eve wished to join to Abel.

This book is considered by many scholars to be part of the “Pseudepigrapha” (soo-duh-pig-ruh-fuh). The “Pseudepigrapha” is a collection of historical biblical works that are considered to be fiction. Because of that stigma, this book was not included in the compilation of the Holy Bible. This book is a written history of what happened in the days of Adam and Eve after they were cast out of the garden. Although considered to be pseudepigraphic by some, it carries significant meaning and insight into events of that time. It is doubtful that these writings could have survived all the many centuries if there were no substance to them.

This book is simply a version of an account handed down by word of mouth, from generation to generation, linking the time that the first human life was created to the time when somebody finally decided to write it down. This particular version is the work of unknown Egyptians. The lack of historical allusion makes it difficult to precisely date the writing, however, using other pseudepigraphical works as a reference, it was probably written a few hundred years before the birth of Christ. Parts of this version are found in the Jewish Talmud, and the Islamic Koran, showing what a vital role it played in the original literature of human wisdom. The Egyptian author wrote in Arabic, but later translations were found written in Ethiopic. The present English translation was translated in the late ‘s by Dr. S. C. Malan and Dr. E. Trumpp. They translated into King James English from both the Arabic version and the Ethiopic version which was then published in The Forgotten Books of Eden in by The World Publishing Company. In , the text was extracted from a copy of The Forgotten Books of Eden and converted to electronic form by Dennis Hawkins. It was then translated into more modern English by simply exchanging ‘Thou’ s for ‘You’s, ‘Art’s for ‘Are’s, and so forth. The text was then carefully re-read to ensure its integrity.

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The Book of Adam and Eve

Posted on September 25, 2012 by Beau

The story begins immediately after Adam and Eve’s exile from the Garden of Eden and continues to the death of Adam and then the death of Eve. The text includes a description of The Fall of Man from the point of view of Eve, and she is said by the text to have been put in charge of all the female animals, and half of the garden.

From The Apocrypha and Pseudeipgrapha of the Old Testament by R. H. Charles, vol. II , Oxford Press

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The Human Body and the Relationship with Scripture

Posted on September 25, 2012 by Beau

This study was written by Hillel ben David (Greg Killian) – Contact information can be found at the end of the article.

The Human Body

Man is a metaphor. Indeed, one of several meanings of the Hebrew word adam (“man”) is “I resemble.” For man is a microcosm of creation—in the words of the Talmud, “As the soul fills the body, so HaShem fills the universe.”[1] Thus Iyov declares, “From my flesh, I perceive HaShem”[2], by contemplating the workings of our body and the manner in which it relates to and is animated by our soul, we gain insight into the workings of creation and the manner in which it relates to and is sustained by its source. Man is a microcosm, and so provides analogies for all other worlds which can explain the secrets of reality and the great riddles hidden from our senses”.[3]

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The Biblical Day

Posted on September 25, 2012 by Beau

Measurements of Time

Once people discover the set-apart days and calendar of The Creator, there seems to be a great number of divisions that form because of it. In this manner, the Hebraic roots or Messianic Movement or whatever one might call themselves are no different than the Christian religion that they are coming out of. When people divide themselves over the issue of time and dates without the realization that while we are still dispersed we can only memorialize and not observe the set-apart times, then we too are guilty of changing the days and times as prophesied in Daniel.

Why is this such a big issue that causes division throughout the communities? Because it is our time that shows who our master truly is. What we do with the time that we are given on this earth is one of the last lessons that Moses taught the people before they could enter the land.

Ps 90:1 יהוה, You have been our refuge In all generations.
Ps 90:2 Before the mountains were born, Or You had brought forth the earth and the world, Even from everlasting to everlasting You are Ěl.
Ps 90:3 You turn man back to dust, And say, “Return, O children of men.”
Ps 90:4 For a thousand years in Your eyes Are like yesterday that has past, Or like a watch in the night.
Ps 90:5 You have swept them away, They are as a sleep, Like grass that springs up in the morning.
Ps 90:6 At evening it is cut down and withered.
Ps 90:7 For we have been consumed by Your displeasure, And by Your wrath we are alarmed.
Ps 90:8 You have set our crookednesses before You, Our secret sin in the light of Your face.
Ps 90:9 For all our days have passed away in Your wrath, We spend our years like a whisper.
Ps 90:10 The days of our lives are seventy years; Or if due to strength, eighty years, Yet the best of them is but toil and exertion; For it is soon cut off, and we fly away.
Ps 90:11 Who knows the power of Your displeasure? And your wrath, according to the fear of You?
Ps 90:12 Teach us to number our days, And let us bring the heart to wisdom.
Ps 90:13 Return, O יהוה! How long? And be sorry for Your servants.
Ps 90:14 Satisfy us in the morning with Your kindness, And let us sing for joy all our days!
Ps 90:15 Give us joy according to The days You have afflicted us, The years we have seen evil.
Ps 90:16 Reveal Your work to Your servants, And Your splendour to their children.
Ps 90:17 And let the pleasantness Of יהוה our Elohim be upon us, And confirm the work of our hands for us; O confirm the work of our hands!

The following is a personal commentary on how I understand what the Scriptures say, but it is in no way a condemnation of another’s understanding.

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The Moon in Scripture (A Discussion about months)

Posted on September 25, 2012 by Beau

The Purpose of the Sun and Moon or The Greater Light and Lesser Light

Let’s establish the calendar that YHWH has instructed from the beginning:

Gen 1:14 And God said, Let there be lights^H3974 in the firmament of the heaven to divide^{H914 H996} the day^H3117 from^H996 the night;^H3915 and let them be for signs,^H226 and for seasons,^H4150 and for days,^H3117 and years:^H8141
Gen 1:15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.
Gen 1:16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.
Gen 1:17 And God set them in the firmament of the heaven to give light upon the earth,
Gen 1:18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.
Gen 1:19 And the evening^H6153 and the morning^H1242 were the fourth day.^H3117

This set of verses establishes YHWH’s calendar. Let us look at all that is established in this section:

YHWH created two great lights
1. The greater to rule or distinguish the day
2. The lesser to rule or distinguish the night
3. Additional purposes of the lights
  1. Signs (H226)
  2. Season (H4150)
  3. Days (H3117)
  4. Years (H8141)

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The Doctrine of Balaam

Posted on September 22, 2012 by Beau

The doctrine of Balaam is mentioned multiple times in the Scriptures, but while this event happened while Israel was wandering in the wilderness, the doctrine is still around today.

Rev 2:14 But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

Jude 1:11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.

2Pet 2:15 Which have forsaken the right way, and are gone astray, following the way of Balaam [the son] of Bosor, who loved the wages of unrighteousness;

Three times the doctrine of Balaam is mentioned by the last writers of the Scriptures, but do we really know what this is about?

Summarizing the Incident of Balaam

Num 31:15 And Moses said unto them, Have ye saved all the women alive?

Num 31:16 Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD.

Num 31:17 Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.

Num 31:18 But all the women children, that have not known a man by lying with him, keep alive for yourselves.

The above Scriptures summarize what happened because of Balaam – because Balaam could not curse the Israelites through his words, Balaam instructed Balak, the Moabite king, to have the women of his kingdom intermingle with the Israelites.It is important to read the whole account of this and the fact that it takes up 4 chapters should show its importance.The complete story of Balaam is in Numbers 22-25.

Balaam – H1109, בּלעם, bil‛âm, bil-awm’, Probably from H1077 and H5971; not (of the) people, that is, foreigner; Bilam, a Mesopotamian prophet; also a place in Palestine: – Balaam, Bileam.

H1077, בּל, bal, bal, From H1086; properly a failure; by implication nothing; usually (adverbially) not at all; also lest: – lest, neither, no, none (that . . . ), not (any), nothing.

H1086, בּלה, bâlâh, baw-law’, A primitive root; to fail; by implication to wear out, decay (causatively consume, spend): – consume, enjoy long, become (make, wax) old, spend, waste.

Elb% (Elb%BLH) ac: Wear co: ? ab: Terror: A flowing away of function, life or strength.

Elb% (Elb%B-LH) – Wear Out: [freq. 17] (vf: Paal, Piel) |kjv: waxed old, old, consume, waste, enjoy| {str: 1086, 1089}

Elb% (Elb%B-LH) – Worn Out: [Hebrew and Aramaic][freq. 6] |kjv: old, wear out| {str: 1080, 1087}

H5971, עם, ‛am, am, From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock: – folk, men, nation, people.

H6004, עמם, ‛âmam, aw-mam’, A primitive root; to associate; by implication to overshadow (by huddling together): – become dim, hide.

Mmo% (Mmo%AhMM) ac: Hide co: ? ab: ?: [Unknown connection to root;]

Mmo% (Mmo%Ah-MM) – Hide: [freq. 3] (vf: Paal, Hophal) |kjv: hide, dim| {str: 6004}

Primitive roots of Balaam present a function to wear out, waste away, decay by associating, overshadowing, and huddling together.Blending stuff into something pure overshadows the pure and pure becomes corrupted.

Themes of Balaam Throughout Scripture

In The Garden

Gen 2:16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

Gen 2:17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

In this passage, we see the initial doctrine of Balaam.Of all trees created, there was only one that we were instructed not to eat from and this tree contained a mixture of both good and evil.Consuming this
mixture caused death.

The Time of Noah

Gen 6:1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,

Gen 6:2 That the sons of God saw the daughters of men that they [were] fair; and they took them wives of all which they chose.

Gen 6:3 And the LORD said, My spirit shall not always strive with man, for that he also [is] flesh: yet his days shall be an hundred and twenty years.

Gen 6:4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare [children] to them, the same [became] mighty men which [were] of old, men of renown.

Gen 6:5 And GOD saw that the wickedness of man [was] great in the earth, and [that] every imagination of the thoughts of his heart [was] only evil continually.

In the time of Noah, we have a mixing of the sons of Elohim (God) and the daughters of men.These were all men and women by the standard of Creation, but there is a difference mentioned between them – one was of YHWH, the other was of man.When the sons of Elohim took the daughters of men as wives, they mixed one seed with another, just as the tree of the knowledge of good and evil.

Once the sons of Elohim had corrupted themselves by mixing with the daughters of men, YHWH then purposed to destroy the earth and all that He had created.

The Example of Abram

Gen 12:1 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:

Gen 12:2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

Gen 12:3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

Gen 12:4 So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram [was] seventy and five years old when he departed out of Haran.

Gen 12:5 And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.

Although Abram was instructed to leave his father’s family behind before he goes to the land, we find that it was not just Abram and Sarai that came out of Haran.Lot comes with him, and again we see a mixture of YHWH’s plan and man’s modifications to that plan.

The Example of Jacob

Gen 34:19 And the young man deferred not to do the thing, because he had delight in Jacob’s daughter: and he [was] more honourable than all the house of his father.

Gen 34:20 And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,

Gen 34:21 These men [are] peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, [it is] large enough for them; let us take their daughters to us for wives, and let us give them our daughters.

Gen 34:22 Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they [are] circumcised.

Gen 34:23 [Shall] not their cattle and their substance and every beast of theirs [be] ours? only let us consent unto them, and they will dwell with us.

Gen 34:24 And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.

Just as Jacob enters and settles into the land after his period of exile, we have the incident with Dinah, Jacob’s daughter.In this incident, where the local governor’s son rapes Dinah, it is suggested (as seen in the above verses) that the city mix with the people of Israel.An interesting note here is the reason they wanted to mix with Israel as documented in verse 23.

The Examples of Israel

The Mixed Multitude

Exod 12:37 And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot [that were] men, beside children.

Exod 12:38 And a mixed multitude went up also with them; and flocks, and herds, [even] very much cattle.

Exod 12:48 And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.

Exod 32:7 And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted [themselves]:

Exod 32:8 They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These [be] thy gods, O Israel, which have brought thee up out of the land of Egypt.

It is a common misconception that the people of the mixed multitude were the Egyptians who celebrated Pesach with Israel, but according to Scripture, once you celebrate Pesach, you are a part of Israel.This mixed multitude went with Israel, but was not a part of Israel.Because these people were allowed to mix with Israel just before they were to enter into the land, this whole generation died in the wilderness.

Mixed – H6154, ערבערב, ‛êreb‛ereb, ay’-reb, eh’-reb

The second form used in 1Ki_10:15 with the article prefixed); from H6148; the web (or transverse threads of cloth); also a mixture, (or mongrel race): – Arabia, mingled people, mixed (multitude), woof.

H6148, ערב, ‛ârab, aw-rab’

A primitive root; to braid, that is, intermix; technically to traffic (as if by barter); also to give or be security (as a kind of exchange): – engage, (inter-) meddle (with), mingle (self), mortgage, occupy, give pledges, be (-come, put in) surety, undertake.

Bro% (Bro%AhRB) ac: Mix co: Market ab: ?: A mixture of wares as found in the market place.

Bro% (Bro%Ah-RB) – I. Barter: To exchange an item or service for another. [Hebrew and Aramaic] II. Mix: As mixing one thing with another. [Hebrew and Aramaic] III. Sweet: [Unknown connection to root;] [freq. 34] (vf: Paal, Hitpael, Participle) |kjv: surety, meddle, mingle, pledge, become, engage, intermeddle, mortgage, occupier, occupy, undertake, sweet, pleasure, pleasing, pleasant, mingle| {str: 6148, 6149, 6151}

Bro% (Bro%Ah-RB) – I. Woof: For the mixing of cords when weaving. II. Mixed: III. Sweet: [Unknown connection to root;] [freq. 13] |kjv: woof, mixed, sweet| {str: 6154, 6156}

Multitude – H7227, רב, rab, rab

By contraction from H7231; abundant (in quantity, size, age, number, rank, quality): – (in) abound (-undance, -ant, -antly), captain, elder, enough, exceedingly, full, great (-ly, man, one), increase, long (enough, [time]), (do, have) many (-ifold, things, a time), ([ship-]) master, mighty, more, (too, very) much, multiply (-tude), officer, often [-times], plenteous, populous, prince, process [of time], suffice (-ient).

H7231, רבב, râbab, raw-bab’, A primitive root; properly to cast together (compare H7241), that is, increase, especially in number; also (as denominative from H7233) to multiply by the myriad: – increase, be many (-ifold), be more, multiply, ten thousands.

Bbr% (Bbr%RBB) ac: ? co: Abundant ab: ?: An abundance of number, strength or authority.

Bbr% (Bbr%R-BB) – I. Increase: To grow in number. II. Shoot: The shooting of arrows from an archer. [Unknown connection to root] [freq. 19] (vf: Paal, Pual) |kjv: many, multiply, increase, more, manifold, thousand, shoot| {str: 7231, 7232}

Balaam’s Advice

Num 22:1 And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan [by] Jericho.

Num 22:2 And Balak the son of Zippor saw all that Israel had done to the Amorites.

Num 22:3 And Moab was sore afraid of the people, because they [were] many: and Moab was distressed because of the children of Israel.

Num 22:4 And Moab said unto the elders of Midian, Now shall this company lick up all [that are] round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor [was] king of the Moabites at that time.

Num 22:5 He sent messengers therefore unto Balaam the son of Beor to Pethor, which [is] by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me:

Num 25:1 And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.

Num 25:2 And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.

Num 25:3 And Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel.

Num 25:4 And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel.

Num 25:5 And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baalpeor.

Num 25:16 And the LORD spake unto Moses, saying,

Num 25:17 Vex the Midianites, and smite them:

Num 25:18 For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor’s sake.

Num 31:15 And Moses said unto them, Have ye saved all the women alive?

Num 31:17 Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.

The above Scriptures give a small idea as to the advice of Balaam to Balak and the Midianites.The advice was simple and effective – to mix the Midianite women with the Israelite men which drew them away from the ways of YHWH.

Neh 13:1On that^H1931 day^H3117 they read^H7121 in the book^H5612 of Moses^H4872 in the audience^H241 of the people;^H5971 and therein was found^H4672 written,^H3789 that^H834 the Ammonite^H5984 and the Moabite^H4125 should not^H3808 come^H935 into the congregation^H6951 of God^H430 for ever;^{H5704 H5769}

Neh 13:2Because^H3588 they met^H6923 not^{H3808 (H853)} the children^H1121 of Israel^H3478 with bread^H3899 and with water,^H4325 but hired^{H7936 (H853)} Balaam^H1109 against^H5921 them, that he should curse^H7043 them: howbeit our God^H430 turned^H2015 the curse^H7045 into a blessing.^H1293

Neh 13:3Now it came to pass,^H1961 when they had heard^{H8085 (H853)} the law,^H8451 that they separated^H914 from Israel^{H4480 H3478} all^H3605 the mixed multitude.^H6154

The Rebuilding of Jerusalem

Ezra 9:1 Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, [doing] according to their abominations, [even] of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

Ezra 9:2 For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of [those] lands: yea, the hand of the princes and rulers hath been chief in this trespass.

Ezra 9:3 And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.

Ezra 9:4 Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.

Even after the exile of Judah to Babylon and the dispersion of the Northern Kingdom into Assyria and Persia, Israel did not learn to be set-apart and not to mix themselves amongst the nations.

The Doctrine of Balaam

Deut 22:9 Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled.

Deut 22:10 Thou shalt not plow with an ox and an ass together.

Deut 22:11 Thou shalt not wear a garment of divers sorts, [as] of woollen and linen together.

Torah instructs us that even in the most miniscule items, we are not to mix things.If this is the case for even the threads of our clothes, how much more should it be in the greater things of Torah?Even the mingling of our own thoughts and practices with that of Torah is not acceptable, we are not to add to or take away from the instructions that YHWH has given us.

Deut 12:1 These [are] the statutes and judgments, which ye shall observe to do in the land, which the LORD God of thy fathers giveth thee to possess it, all the days that ye live upon the earth.

Deut 12:2 Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree:

Deut 12:3 And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place.

Deut 12:4 Ye shall not do so unto the LORD your God.

Deut 12:29 When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land;

Deut 12:30 Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise.

Deut 12:31 Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods.

Deut 12:32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.

From the themes presented above, we can see that any mixture leads to destruction or trials.We can also see a pattern that this mixing happens just before or just as Israel is entering the land.

The Prayer of Yahushua

John 17:12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

John 17:13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.

John 17:14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.

John 17:15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

John 17:16 They are not of the world, even as I am not of the world.

What part of this world still holds onto you?What is mixed in with YHWH’s Word?What keeps you from serving your Master completely?Things to meditate on, then make a choice.Choose Life and be separate from the mixed.

That they separated – H914, בּדל, bâdal, baw-dal’, A primitive root; to divide (in various senses literally or figuratively, separate, distinguish, differ, select, etc.): – (make, put) difference, divide (asunder), (make) separate (self, -ation), sever (out), X utterly.

Ldb% (Ldb%BDL) ac: Separate co: Piece ab: ?: [from: db]

Ldb% (Ldb%B-DL) – Separate: To divide or separate something. [freq. 42] (vf: Niphal, Hiphil) |kjv: separate, divide, difference, asunder, severed| {str: 914}

Ldb% (Ldb%B-DL) – Piece: Something that is divided or separated from something else. [freq. 1] |kjv: piece| {str: 915}

Neh 13:3Now it came to pass,^H1961 when they had heard^{H8085 (H853)} the law,^H8451 that they separated^H914 from Israel^{H4480 H3478} all^H3605 the mixed multitude.^H6154

Dan 2:43And whereas^H1768 thou sawest^H2370 iron^H6523 mixed^H6151 with miry^H2917 clay,^H2635 they shall^H1934 mingle themselves^H6151 with the seed^H2234 of men:^H606 but they shall^H1934 not^H3809 cleave^H1693 one^H1836 to^H5974 another,^H1836 even as^{H1888 H1768} iron^H6523 is not^H3809 mixed^H6151 with^H5974 clay.^H2635

Mingle – H6151, ערב, ‛ărab, ar-ab’, (Chaldee); corresponding to H6148; to commingle: – mingle (self), mix.

H6148, ערב, ‛ârab, aw-rab’, A primitive root; to braid, that is, intermix; technically to traffic (as if by barter); also to give or be security (as a kind of exchange): – engage, (inter-) meddle (with), mingle (self), mortgage, occupy, give pledges, be (-come, put in) surety, undertake.

“Mingle” came from same root of “mixed.”

Deu 30:19I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:

Deu 30:20That thou mayest love YHWH thy Elohim, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land which YHWH sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.

What functions do the Nicolaitans serve?

Rev 2:5Remember^G3421 therefore^G3767 from whence^G4159 thou art fallen,^G1601 and^G2532 repent,^G3340 and^G2532 do^G4160 the^G3588 first^G4413 works;^G2041 or else^G1490 I will come^G2064 unto thee^G4671 quickly,^G5034 and^G2532 will remove^G2795 thy^G4675 candlestick^G3087 out of^G1537 his^G848 place,^G5117 except^G3362 thou repent.^G3340

Rev 2:6But^G235 this^G5124 thou hast,^G2192 that^G3754 thou hatest^G3404 the^G3588 deeds^G2041 of the^G3588 Nicolaitans,^G3531 which^G3739 I also^G2504 hate.^G3404

Rev 2:14But^G235 I have^G2192 a few things^G3641 against^G2596 thee,^G4675 because^G3754 thou hast^G2192 there^G1563 them that hold^G2902 the^G3588 doctrine^G1322 of Balaam,^G903 who^G3739 taught^G1321 Balac^G904 to cast^G906 a stumblingblock^G4625 before^G1799 the^G3588 children^G5207 of Israel,^G2474 to eat^G5315 things sacrificed unto idols,^G1494 and^G2532 to commit fornication.^G4203

Rev 2:15So^G3779 hast^G2192 thou^G4771 also^G2532 them that hold^G2902 the^G3588 doctrine^G1322 of the^G3588 Nicolaitans,^G3531 which thing^G3739 I hate.^G3404

Nicolaitans – G3531, Νικολαΐ́της, Nikolaitēs, nik-ol-ah-ee’-tace, From G3532; a Nicolaite, that is, adherent of Nicolaus: – Nicolaitane.

G3532, Νικόλαος, Nikolaos, nik-ol’-ah-os, From G3534 and G2004; victorious over the people; Nicolaus, a heretic: – Nicolaus.

G3534, νῖκος, nikos, nee’-kos, From G3529; a conquest (concretely), that is, (by implication) triumph: – victory.

G3529, νίκη, nikē, nee’-kay, Apparently a primary word; conquest (abstractly), that is, (figuratively) the means of success: – victory.

G529 mapped to H5331, נצחנצח, netsachnêtsach, neh’-tsakh, nay’-tsakh

From H5329; properly a goal, that is, the bright object at a distance travelled towards; hence (figuratively), splendor, or (subjectively) truthfulness, or (objectively) confidence; but usually (adverbially), continually (that is, to the most distant point of view): – alway (-s), constantly, end, (+ n-) ever (more), perpetual, strength, victory.

H5329, נצח, nâtsach, naw-tsakh’

A primitive root; properly to glitter from afar, that is, to be eminent (as a superintendent, especially of the Temple services and its music); also (as denominative from H5331), to be permanent: – excel, chief musician (singer), oversee (-r), set forward.

G2004, ἐπιτάσσω, epitassō, ep-ee-tas’-so

From G1909 and G5021; to arrange upon, that is, order: – charge, command, injoin.

G2004 mapped to H6680, צוה, tsâvâh, tsaw-vaw’

A primitive root; (intensively) to constitute, enjoin: – appoint, (for-) bid. (give a) charge, (give a, give in, send with) command (-er, ment), send a messenger, put, (set) in order.

Nicolaitans purpose is to enjoin their doctrines to overtake and make permanent their doctrines over the original.This is just like the doctrine of Balaam, designed to be a stumbling block.What doctrines do we have in our lives that are stumbling blocks that prevent us from really obeying our Father in Heaven, and worshipping Him, YHWH in Spirit and in Truth?

Dan 7:24And the ten^H6236 horns^H7162 out of^H4481 this kingdom^H4437 are ten^H6236 kings^H4430 that shall arise:^H6966 and another^H321 shall rise^H6966 after^H311 them; and he^H1932 shall be diverse^H8133 from^H4481 the first,^H6933 and he shall subdue^H8214 three^H8532 kings.^H4430

Dan 7:25And he shall speak^H4449 great words^H4406 against^H6655 the most High,^H5943 and shall wear out^H1080 the saints^H6922 of the most High,^H5946 and think^H5452 to change^H8133 times^H2166 and laws:^H1882 and they shall be given^H3052 into his hand^H3028 until^H5705 a time^H5732 and times^H5732 and the dividing^H6387 of time.^H5732

Posted in Scripture Thoughts | Tagged balaam, destructive, jezebel, mix, mixing, mouth, words | Leave a comment

The Stoning of Messiah

Posted on September 22, 2012 by Beau

Challenging Your Mind

It can sometimes be difficult for us to think outside the box, but I’m going to challenge you to do so. Perhaps the information I’ll share is not new to you, but I think I can guarantee that it was certainly new to me. Allow me to pose several themed questions:

At His death, was Messiah a strong and healthy man?
Why did Messiah die before the thieves?
How did Messiah die?

The most challenging question to you might be question number 2. I don’t mean any of these questions as theological or spiritual questions – I mean the questions exactly as they are written and they all reference Messiah’s physical condition at His death. Do you think you know the answers?

There is a further dimension, beyond that which is known to man. It is a dimension more vast than space and more timeless than infinity. There is no middle ground between light and shadow, between Truth and fiction, between the pit of man’s fears and the summit of righteousness. This is the dimension of True Life. It is an area which we call the Scripture Zone.
(Modified Introduction to the 1959 Twilight Zone TV series)

The Context of a Premeditated Murder

Often times, Messiah was accused of breaking the Sabbath.

Matthew 12
10 And, behold, there was a man which had [his] hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.
11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift [it] out?
12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.
13 Then saith he to the man, Stretch forth thine hand. And he stretched [it] forth; and it was restored whole, like as the other.
14 Then the Pharisees went out, and held a council against him, how they might destroy him

John 5
15 The man departed, and told the Jews that it was Jesus, which had made him whole.
16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.

From these passages, we see that initially, the scribes and Pharisees wanted to kill Messiah because He broke the Sabbath according to their doctrines.

Additional Context to a Premeditated Murder

John 8
58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

John 10
30 I and [my] Father are one.
31 Then the Jews took up stones again to stone him.
32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?
33 The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.

Again and again, Messiah is accused of breaking Torah in a way that would result in His being stoned. While these allegations are not true, the precedence remains. It is with these events in mind that we must contemplate the following two Scriptures:

John 7
30 Then they sought to take him: but no man laid hands on him, because his hour was not yet come.

John 8
20 These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.

Notice how close these Scriptures are to threats of Messiah being stoned. When John states that “His hour was not yet come” he directly implies that this is how it will be when the time is right, to include their desire to stone Messiah.

How Well Do You Know Torah?

What is the consequence for breaking the Sabbath?

Numbers 15
32 And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day.
33 And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation.
34 And they put him in ward, because it was not declared what should be done to him.
35 And the LORD said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp.
36 And all the congregation brought him without the camp, and stoned him with stones, and he died; as the LORD commanded Moses.

What was Messiah convicted of at His trial?

Matthew 26
60 But found none: yea, though many false witnesses came, [yet] found they none. At the last came two false witnesses,
61 And said, This [fellow] said, I am able to destroy the temple of God, and to build it in three days.
62 And the high priest arose, and said unto him, Answerest thou nothing? what [is it which] these witness against thee?
63 But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.
64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.
66 What think ye? They answered and said, He is guilty of death.

From this passage, we can see that the court convicted Messiah of blasphemy. What is the required judgment, according to Torah, for blasphemy?

Leviticus 24
13 And the LORD spake unto Moses, saying,
14 Bring forth him that hath cursed without the camp; and let all that heard [him] lay their hands upon his head, and let all the congregation stone him.
15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.
16 And he that blasphemeth the name of the LORD, he shall surely be put to death, [and] all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name [of the LORD], shall be put to death.

In fact, if one committed a sin worthy of death, such as blasphemy, then not only were they to stone him, but they were also to hang him on a tree.

Deuteronomy 21
22 And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:
23 His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged [is] accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee [for] an inheritance.

We must understand that this hanging is not the same as what we see in the western movies of Hollywood, in other words, the hanging on a tree was not to cause the death of the individual.

The Surprise of Pilate

Mark 15
42 And now when the even was come, because it was the preparation, that is, the day before the sabbath,
43 Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.
44 And Pilate marvelled if he were already dead: and calling [unto him] the centurion, he asked him whether he had been any while dead.
45 And when he knew [it] of the centurion, he gave the body to Joseph.

Pilate marveled that Messiah was already dead?

This should have been no surprise to him because of the dreadful beatings that took place prior to Messiah’s crucifixion, right? At least that’s what most of us think.

Luke 23
22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let [him] go.

Pilate tried to release Messiah 3 times by Luke’s count. Even more interesting is the word “chastise”, used in the verse above.

G3811 παιδεύω paideuo (pai-dyoo’-o) v.

1. to train up a child, i.e. educate

2. (by implication) discipline (by punishment)

[from G3816]

KJV: chasten(-ise), instruct, learn, teach

H3256 יָסַר yacar (yaw-sar’) v.

1. to chastise, literally (with blows) or figuratively (with words)

2. (hence) to instruct

[a primitive root]

Leviticus 26
18 And if ye will not yet^H5704 for all this hearken^H8085 unto me, then I will punish^H3256 you seven times^H7651 more^H3254 for your sins^H2403.

This “chastisement” that Messiah went through was not the typical Roman whipping that would have been used to extract confessions or other information. This purpose of this “chastisement” was to bring a humbling or remorseful attitude. Because Pilate was trying to release Messiah, as he could find nothing wrong with Him, he would not have had a beating placed upon him that would have been as brutal as we have come to think – if he had placed that beating upon him, would he have been as surprised about how quickly Messiah died? Remember also that Pilate had received a warning from his wife.

Matthew 27
19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.

This is not to belittle the scourging that Messiah received, this scourging was not minor in any way; however our ideas may be wrong as to the extent of damage that this scourging did. This is only to point out that we may have some preconceived ideas.

The Words of Pilate

Matthew 27
24 When Pilate saw that he could prevail nothing, but [that] rather a tumult was made, he took water, and washed [his] hands before the multitude, saying, I am innocent of the blood of this just person: see ye [to it].

Luke 23
22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let [him] go.
23 And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.
24 And Pilate gave sentence that it should be as they required.

John 19
16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led [him] away.

Pilate gave the order for Messiah to be crucified by the laws of Rome, but he gave instructions to the people that it should be as they required. They did not require crucifixion, they required stoning. While Rome placed Messiah on a tree, Israel began to hurl stones at him.

Crucifixion itself is a relatively lengthy process in which, if left unassisted, could take more than a week to kill someone. Eventually death comes by suffocation or starvation. There are reports of crucifixions lasting more than 9 days. This is why the legs of the victims were broken in most cases.

The Prophecies Must Be Fulfilled

YHWH is so amazing to reveal His plan to us. There are many prophecies about the Messiah and the different facets of His life and purpose. One of these facets is the suffering that He would have to go through.

Isaiah 52
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for [that] which had not been told them shall they see; and [that] which they had not heard shall they consider.

Note first that this Servant will be extremely marred and disfigured. An interesting word in the above verses is the word “sprinkle” found in verse 15.

H5137 נָזָה nazah (naw-zaw’) v.

1. to spirt, i.e. besprinkle (especially in expiation)

[a primitive root]

This word is used in the sacrifices and refers to the blood of atonement or the cleansing of an individual, while there are deep spiritual meanings in this statement, we must first deal with the physical level. Messiah’s blood must be sprinkled or spattered. This does not imply dripping blood or it flowing from wounds, but it being spattered.

Isaiah 53
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, [there is] no beauty that we should desire him.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were [our] faces from him; he was despised, and we esteemed him not.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed.

We often associate stripes with whips or lashes, but the Hebrew doesn’t exactly mean that.

H2250 חַבּוּרָה חַבּוּרָה חֲבוּרָה chabbuwrah (khab-boo-raw’) (or chabburah {khab-boo-raw’} or chaburah {khab-oo-raw’};) n-f.

1. (properly) bound (with stripes), i.e. a weal (or black-and-blue mark itself)

[from H2266]

H2266 חָבַר chabar (khaw-bar’) v.

1. to join (literally or figuratively)

2. specifically (by means of spells) to fascinate

[a primitive root]

KJV: charm(- er), be compact, couple (together), have fellowship with, heap up, join (self, together), league.

This word actually implies bruises and not marks from a whip. From the crucifixion process and the scourging, Messiah would not have been given bruises. Bruises come from objects impacting the body without breaking the skin.

Psalm 38
1 A Psalm of David, to bring to remembrance. O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.
2 For thine arrows stick fast in me, and thy hand presseth me sore.
3 [There is] no soundness in my flesh because of thine anger; neither [is there any] rest in my bones because of my sin.
4 For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me.
5 My wounds stink [and] are corrupt because of my foolishness.
6 I am troubled; I am bowed down greatly; I go mourning all the day long.
7 For my loins are filled with a loathsome [disease]: and [there is] no soundness in my flesh.
8 I am feeble and sore broken: I have roared by reason of the disquietness of my heart.
9 Lord, all my desire [is] before thee; and my groaning is not hid from thee.
10 My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me.
11 My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off.
12 They also that seek after my life lay snares [for me]: and they that seek my hurt speak mischievous things, and imagine deceits all the day long.
13 But I, as a deaf [man], heard not; and [I was] as a dumb man [that] openeth not his mouth.
14 Thus I was as a man that heareth not, and in whose mouth [are] no reproofs.
15 For in thee, O LORD, do I hope: thou wilt hear, O Lord my God.
16 For I said, [Hear me], lest [otherwise] they should rejoice over me: when my foot slippeth, they magnify [themselves] against me.
17 For I [am] ready to halt, and my sorrow [is] continually before me.
18 For I will declare mine iniquity; I will be sorry for my sin.
19 But mine enemies [are] lively, [and] they are strong: and they that hate me wrongfully are multiplied.
20 They also that render evil for good are mine adversaries; because I follow [the thing that] good [is].
21 Forsake me not, O LORD: O my God, be not far from me.
22 Make haste to help me, O Lord my salvation.

I included all of Psalm 38 as we can see that the whole Psalm is a remembrance of not only David’s life, but also it has a relationship to the death of Messiah. Allow me to point out several verses to consider.

Verse 2 – arrows stick in me and YHWH’s hand is pressing down upon Him
Verse 5 – the word “wounds” in Hebrew is “chaboorah”, the same as Isaiah 53:5
Verse 11 – lovers and friends are against Him, while the ones He is close to are afar off

Verses 7-10 denote a beaten and broken man in great pain that has a burning in his loins (genital area) and is no longer has a complete body (referring to skin missing). Verse 10 also points to His eyes not being open or seeing light any longer.

Psalm 22
1My God, my God, why hast thou forsaken me? [why art thou so] far from helping me, [and from] the words of my roaring?
2 O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent.3 But thou [art] holy, [O thou] that inhabitest the praises of Israel.
4 Our fathers trusted in thee: they trusted, and thou didst deliver them.
5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded.
6 But I [am] a worm, and no man; a reproach of men, and despised of the people.
7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, [saying],
8 He trusted on the LORD [that] he would deliver him: let him deliver him, seeing he delighted in him.
9 But thou [art] he that took me out of the womb: thou didst make me hope [when I was] upon my mother’s breasts.10 I was cast upon thee from the womb: thou [art] my God from my mother’s belly.
11 Be not far from me; for trouble [is] near; for [there is] none to help.12 Many bulls have compassed me: strong [bulls] of Bashan have beset me round.
13 They gaped upon me [with] their mouths, [as] a ravening and a roaring lion.14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
17 I may tell all my bones: they look [and] stare upon me.
18 They part my garments among them, and cast lots upon my vesture.
19 But be not thou far from me, O LORD: O my strength, haste thee to help me.
20 Deliver my soul from the sword; my darling from the power of the dog.
21 Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns.
22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
23 Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.
24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
25 My praise [shall be] of thee in the great congregation: I will pay my vows before them that fear him.
26 The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
27 All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
28 For the kingdom [is] the LORD’S: and he [is] the governor among the nations.
29 All [they that be] fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
30 A seed shall serve him; it shall be accounted to the Lord for a generation.
31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done [this].

Again, Psalm 22 is another prophetic picture, written by David, prefigure of the Messiah. While many people are familiar with the opening line to this Psalm, we rarely dig very deep into it. Before we can look at this Psalm, may we put its reference to the Messiah in context.

Matthew 27
46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
47 Some of them that stood there, when they heard [that], said, This [man] calleth for Elias.

The Aramaic version of this text reads differently and provides a different aspect of the text.

Matthew 27
46 And about the ninth hour Jesus cried with a loud voice and said, Eli, Eli, lmana sabachthani! Which means, My God, my God,for this I was kept!

Going with the Aramaic and not the Greek. In the Aramaic, Messiah is basically asking why the suffering is continuing so long. He is not accusing YHWH of forsaking Him, nor is He confused into thinking that He is being forsaken, since He is YHWH and knows the Father’s plan. The One who stated that He could call for 12 legions of angels to deliver Himself, and the One who said that the Father would never leave Him alone even if all the disciples did, would never claim to be forsaken. Since it cannot mean forsaken, the word shabakthani can also mean keeping me, or preserving me. In this context, this is the obvious meaning. Since Yahshua would never accuse, or believe that YHWH had forsaken Him, Psalm 22 can still be seen as a narrative of the Suffering Servant, but the literal words of Psalm 22:1-2 would never come out of Yahshua’s mouth. In this case, the evidence of the Aramaic meaning is clearly superior to the Greek, and substantiates that Messiah requested a quickening of His suffering (in its 6th hour), as opposed to an accusation against YHWH of being forsaken.

One specific verse of Psalm 22 that I would like to look at it is verse 7, 14 and 17. In verse 7, we see that people who look upon Him will laugh at Him in scorn. In verses 14 and 17, we see that His bones are out of joint and yet none of His bones will be broken. We also see that He can see them, or in some translations, count them, meaning they are exposed and visible.

Prophetic Summary

We have looked at several well known passages that describe just a bit of the Messiah’s suffering. Allow me to summarize several of the items we looked at:

In Isaiah 52:13-15, we find that Messiah will be severely marred and disfigured and His blood will be sprinkled or spattered
In Isaiah 53:2-5, we find that a lot of Messiah’s wounds are bruises (translated as stripes)
In Psalm 38 we see that there are arrows or piercings that are stuck within Him that are the similar to the bruises in Isaiah 53:2-5 and His eyes can no longer see any light
In Psalm 22 we see that His bones are not broken, but out of joint and exposed through the skin and also associated with the marred and disfigurement we saw in Isaiah 52:13-15

None of these wounds and issues that we see blatantly identified in these prophecies would be caused by scourging or by crucifixion.

Traditions Become Rabbinic Laws

The Rabbinic laws that we have documented in the Talmud today began with traditions. Once they became Rabbinic laws, they no longer were traditions, but were then made to be requirements.

Consider the following Rabbinic Law:

The following custom was passed into law by Maimonides (Jewish philosopher of the 12th century) ruling that, when being led to his execution BY STONING, the convict had to be given a DRINK OF WINE WITH INCENSE, so that he may get intoxicated and insensible — and ONLY THEN was he to be STONED. (Mishneh Torah, Hilkhot Sanhedrin 13, 2).

Mark 15
23 And they gave him to drink wine mingled with myrrh: but he received [it] not.

What is the Conclusion of the Matter?

Messiah was killed by stoning.

It’s as simple as that, but as we will no doubt complicate the matter, allow me to expound. Messiah was sentenced by Roman law to be crucified. Pilate, in trying to release Messiah, had Him scourged in order to show some means of punishment. This was not good enough for the religious leaders. Pilate then gave in and sentenced Him to be crucified. Once Messiah was on the tree, facing the east side of the temple, He was then continuously pelted with rocks that bloodied and bruised Him, causing His bones to become disjointed and exposed and His blood to be spattered. The continuous pelting of stones against the Messiah’s exposed body (the main targets being His head and genital area) would have caused a significant amount of internal bleeding and due to the head wounds, His eyes would swell shut not allowing any light in. The stones to the genital area would cause “His loins to burn” with inflammation.

While Messiah was sent to be crucified and endured a significant amount of pain from this process, it was not the crucifixion that killed Him – and how much more painful it would have been.

Posted in Scripture Thoughts | Tagged death, messiah, stoning | 1 Comment

10 Dabar (words) vs 10 Mitzvoth (commandments)

Posted on September 22, 2012 by Beau

One of the main teachings and uses of Scripture is to teach what are commonly known as the 10 Commandments. There are no groups that number the commands the same and there are varying translations of the words. In Talmudic times, the rabbis consciously made a decision to exclude daily recitation of the Aseret ha-Dibrot from the liturgy because excessive emphasis on these statements might lead people to mistakenly believe that these were the only mitzvoth or the most important mitzvoth, and neglect the other 603 (Talmud Berakhot 12a). By posting these words prominently and referring to them as “The Ten Commandments,” (as if there weren’t any others, which is what many people think) schools and public buildings may be teaching a message that Judaism specifically and consciously rejected – and YHWH may reject as well.

Mat 22:35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying,

Mat 22:36 Master, which is the great commandment in the law?

Mat 22:37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

Mat 22:38 This is the first and great commandment.

Mat 22:39 And the second is like unto it, Thou shalt love thy neighbour as thyself.

Mat 22:40 On these two commandments hang all the law and the prophets.

While Messiah did teach from what are known as the Ten Commandments, He also taught that those ten were not the greatest and did not include the top two. Let’s look at the giving of the commandments and see what Scripture says:

Exo 19:17 And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount.

Exo 19:18 And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

Exo 19:19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.

Exo 19:20 And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up.

Exo 19:21 And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish.

Exo 19:22 And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them.

Exo 19:23 And Moses said unto the LORD, The people cannot come up to mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it.

Exo 19:24 And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them.

Exo 19:25 So Moses went down unto the people, and spake unto them.

So Moses, having already given the people instructions on how to sanctify themselves and had set boundaries around the bottom of Mount Sinai, goes up the mountain when YHWH calls. While on the mountain YHWH tells Moses to go back down and enforce these boundaries, and Moses did as YHWH commanded him. While Moses is down among the people YHWH speaks to all the people that they may all hear the Word of YHWH.

Exo 20:1 And God spake all these words, saying,

Exo 20:2 I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

Exo 20:3 Thou shalt have no other gods before me.

Exo 20:4 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:

Exo 20:5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;

Exo 20:6 And shewing mercy unto thousands of them that love me, and keep my commandments.

Exo 20:7 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.

Exo 20:8 Remember the sabbath day, to keep it holy.

Exo 20:9 Six days shalt thou labour, and do all thy work:

Exo 20:10 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:

Exo 20:11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

Exo 20:12 Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.

Exo 20:13 Thou shalt not kill.

Exo 20:14 Thou shalt not commit adultery.

Exo 20:15 Thou shalt not steal.

Exo 20:16 Thou shalt not bear false witness against thy neighbour.

Exo 20:17 Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.

Here we have the passage from which the commonly taught Ten Commandments are derived from. At this point, there are no tablets of stone, no one-sided, arch shaped stones with Roman numerals. This passage is nothing but YHWH speaking to the people. Continuing on:

Exo 20:18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off.

Exo 20:19 And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

Exo 20:20 And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not.

Exo 20:21 And the people stood afar off, and Moses drew near unto the thick darkness where God was.

Exo 20:22 And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.

Here we see one of two things: either the people were afraid of the presence of YHWH or that they feared YHWH because they had previously broken the commands YHWH just gave them and were afraid of the consequences. Either way, they backed away from the mountain and asked Moses to be their intermediary. This was not YHWH’s will, for He wanted all the people to hear His voice. At this point, we need to address a passage in Deuteronomy that recounts this day:

Deu 18:16 According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.

Deu 18:17 And the LORD said unto me, They have well spoken that which they have spoken.

This passage does not show that YHWH wanted them to draw away, but YHWH knew their hearts and allowed for Moses to be their intermediary. Continuing in Exodus, Moses has now drawn near and we see the Words of YHWH do not stop.

Exo 20:23 Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.

Exo 20:24 An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.

Exo 20:25 And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it.

Exo 20:26 Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.

Exo 21:1 Now these are the judgments which thou shalt set before them….

(Read all the way through Exodus 23:32)

Exo 23:33 They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee.

Here ends the initial commands spoken by YHWH from the top of Mount Sinai. This is what all of Israel should have heard while they were at the base of the mountain, but because they feared for their lives, they moved away and did not hear YHWH’s Word but relied upon Moses to intercede and teach them.

Exo 24:1 And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.

Exo 24:2 And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him.

Exo 24:3 And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do.

Exo 24:4 And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.

Exo 24:5 And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD.

Exo 24:6 And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar.

Exo 24:7 And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient.

Exo 24:8 And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.

So Moses told the people all the Words that YHWH had spoken (Exodus 20-23) and the people agreed to them. Next Moses wrote in a book all the words spoken. The next morning Moses purified and sealed the covenant with the people by reading again the Words YHWH spoke from the mountain which were now written in the Book of the Covenant. Again the people agreed to these words.

Exo 24:9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:

Exo 24:10 And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.

Exo 24:11 And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.

These seventy elders, the same elders as Moses had already appointed to help him judge the issues of the people, and Aaron and his sons, who would be the spiritual leaders of Israel, went up the mountain after the covenant was made and saw YHWH.

Exo 24:12 And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.

Exo 24:13 And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.

Exo 24:14 And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.

YHWH instructs Moses to come up into the mountain and there YHWH will give him tables of stone, laws and instructions that YHWH has written for Moses to direct the people in. Moses gives the leaders some instructions and begins to ascend further up the mountain. Notice also that Moses would receive the tables of stone that he was to teach when he went into the mountain.

Exo 24:15 And Moses went up into the mount, and a cloud covered the mount.

Exo 24:16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.

Exo 24:17 And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.

Exo 24:18 And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.

Exo 25:1 And the LORD spake unto Moses, saying,

Moses ascended the mountain as commanded to receive tablets of stone from YHWH that contained instructions and laws for the people. If these are to be the same commands that YHWH spoke previously, then Moses had a terrible understanding of them (and shared that terrible understanding to the people), but once Moses was in the mountain, what did YHWH speak to him about?

Exo 25:2 Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.
Exo 25:3 And this is the offering which ye shall take of them; gold, and silver, and brass,
Exo 25:4 And blue, and purple, and scarlet, and fine linen, and goats’ hair,
Exo 25:5 And rams’ skins dyed red, and badgers’ skins, and shittim wood,
Exo 25:6 Oil for the light, spices for anointing oil, and for sweet incense,
Exo 25:7 Onyx stones, and stones to be set in the ephod, and in the breastplate.
Exo 25:8 And let them make me a sanctuary; that I may dwell among them.
Exo 25:9 According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

After YHWH speaks about the offering that Moses is to take, which is to be for the building of the tabernacle, YHWH goes through a detailed description of the different items of the tabernacle:

Exo 25:10 And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. (Exodus 25:10-16)
Exo 25:17 And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. (Exodus 25:17-22)
Exo 25:23 Thou shalt also make a table of shittim wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. (Exodus 25:23-30)
Exo 25:31 And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same. (Exodus 25:31-40)
Exo 26:1 Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them. (Exodus 26, 27:9-19)
Exo 27:1 And thou shalt make an altar of shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof shall be three cubits. (Exodus 27:1-8)
Exo 28:2 And thou shalt make holy garments for Aaron thy brother for glory and for beauty. (Exodus 28-29)
Exo 30:1 And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it. (Exodus 30:1-10)
Exo 30:18 Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. (Exodus 30:18-21)
Exo 30:25 And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil. (Exodus 30:22-38)

Continuing in Exodus 31, YHWH calls out two individuals who He has given the skills to make these items.

Exo 31:1 And the LORD spake unto Moses, saying,

Exo 31:2 See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:

Exo 31:3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,

Exo 31:4 To devise cunning works, to work in gold, and in silver, and in brass,

Exo 31:5 And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship.

Exo 31:6 And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee;

Exo 31:7 The tabernacle of the congregation⁵, and the ark of the testimony¹, and the mercy seat² that is thereupon, and all the furniture of the tabernacle,

Exo 31:8 And the table³ and his furniture, and the pure candlestick⁴ with all his furniture, and the altar of incense⁸,

Exo 31:9 And the altar of burnt offering⁶ with all his furniture, and the laver⁹ and his foot,

Exo 31:10 And the cloths of service⁷, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office,

Exo 31:11 And the anointing oil, and sweet incense¹⁰ for the holy place: according to all that I have commanded thee shall they do.

Exo 31:12 And the LORD spake unto Moses, saying,

Exo 31:13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you.

Exo 31:14 Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people.

Exo 31:15 Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death.

Exo 31:16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.

Exo 31:17 It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed.

Exo 31:18 And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.

Notice there are again ten items given again for Bezaleel (shadow of El) and Aholiab (tent of the Father) to construct. YHWH then gives a reminder of Shabbat. Even while making the items of the Tabernacle, the Shabbat was to be observed. The command of Shabbat is of obvious importance to YHWH and that is why it is a sign between YHWH and His people for all generations. YHWH now gives the two Tables of Testimony to Moses – these are the instructions which Moses was to come up and receive in the mountain that he is to teach to the people of Israel. We now come to the incident with the golden calf.

Exo 32:1 And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

Exo 32:2 And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.

Exo 32:3 And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron.

Exo 32:4 And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.

Exo 32:5 And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the LORD.

Exo 32:6 And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.

The people have been left to their own devices for 40 days. The 70 elders and Aaron and his sons, who all saw YHWH are among them. The desires of the people have overcome them and they desire a visible god. Once they have fashioned this god, they announce the next day is a feast to YHWH. YHWH does not look kindly upon this mixing.

Exo 32:7 And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:

Exo 32:8 They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.

Exo 32:9 And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people:

Exo 32:10 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.

Exo 32:11 And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?

Exo 32:12 Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.

Exo 32:13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.

Exo 32:14 And the LORD repented of the evil which he thought to do unto his people.

Exo 32:15 And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.

Exo 32:16 And the tables were the work of God, and the writing was the writing of God, graven upon the tables.

Exo 32:17 And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.

Exo 32:18 And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear.

Exo 32:19 And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.

YHWH sees what Israel is doing at the base of the mountain and after Moses intercedes for the people, Moses begins his trek down the mountain carrying the two Tables of Testimony that were written on both sides. Upon seeing the sin in the camp Moses breaks the Tables of Testimony. If these Tables of Testimony were the commands that Israel had already agreed to and Moses also had written down in the Book of the Covenant, what was the point of breaking the Tables of Testimony?

Exo 32:20 And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.

Exo 32:21 And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?

Exo 32:22 And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.

Exo 32:23 For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

Exo 32:24 And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.

Exo 32:25 And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:)

Exo 32:26 Then Moses stood in the gate of the camp, and said, Who is on the LORD’S side? let him come unto me. And all the sons of Levi gathered themselves together unto him.

Exo 32:27 And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.

Exo 32:28 And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.

Exo 32:29 For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.

Exo 32:30 And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin.

Exo 32:31 And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold.

Exo 32:32 Yet now, if thou wilt forgive their sin–; and if not, blot me, I pray thee, out of thy book which thou hast written.

Exo 32:33 And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

Exo 32:34 Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.

Exo 32:35 And the LORD plagued the people, because they made the calf, which Aaron made.

Moses and the Levites cleansed the camp of the Israelites of all that had bowed down and worshiped the golden calf. Exodus 33 shows Moses moving the Tabernacle of the Congregation (not to be confused with the Tabernacle of the Testimony as described in Exodus 25-30) outside the defiled camp where Moses could commune with YHWH. The people of Israel watched as the Shechina (cloud) of YHWH descended upon the Tabernacle of Congregation while Moses was inside. This was done during the time of the plague caused by the calf which Aaron had made.

Exo 34:1 And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest.

Exo 34:2 And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount.

Exo 34:3 And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

Exo 34:4 And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.

Exo 34:5 And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.

Exo 34:6 And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,

Exo 34:7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

Exo 34:8 And Moses made haste, and bowed his head toward the earth, and worshipped.

Exo 34:9 And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.

Exo 34:10 And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the LORD: for it is a terrible thing that I will do with thee.

Exo 34:11 Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.

Exo 34:12 Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:

Exo 34:13 But ye shall destroy their altars, break their images, and cut down their groves:

Exo 34:14 For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:

Exo 34:15 Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;

Exo 34:16 And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.

Exo 34:17 Thou shalt make thee no molten gods.

Exo 34:18 The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.

Exo 34:19 All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male.

Exo 34:20 But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.

Exo 34:21 Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.

Exo 34:22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.

Exo 34:23 Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.

Exo 34:24 For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.

Exo 34:25 Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.

Exo 34:26 The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.

Exo 34:27 And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.

Before Moses heads back up the mountain, YHWH reminds the people of the covenant. He does not go through the traditional Ten Commandments, but goes over the feasts of YHWH and commands Moses to write them again.

Exo 34:28 And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.

Exo 34:29 And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.

Exo 34:30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.

Exo 34:31 And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.

Exo 34:32 And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.

Exo 34:33 And till Moses had done speaking with them, he put a vail on his face.

Exo 34:34 But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.

Exo 34:35 And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him.

Exo 35:1 And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that ye should do them.

Exo 35:2 Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.

Exo 35:3 Ye shall kindle no fire throughout your habitations upon the sabbath day.

Exo 35:4 And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying,

Exo 35:5 Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,

Exo 35:6 And blue, and purple, and scarlet, and fine linen, and goats’ hair,

Exo 35:7 And rams’ skins dyed red, and badgers’ skins, and shittim wood,

Exo 35:8 And oil for the light, and spices for anointing oil, and for the sweet incense,

Exo 35:9 And onyx stones, and stones to be set for the ephod, and for the breastplate.

Moses now goes back up the mountain to receive what are called the Tables of Stone containing the Ten Commandments, but Moses has already written what we call the Ten Commandments (possibly twice). Is it possible that we could be referring to the wrong thing when we look at the Tables of the Testimony? When Moses comes down the second time with the Tables of Stone containing the Ten Commandments, he begins to take an offering. Is this not the first thing covered when Moses goes up the mountain the first time (Exodus 25:1-9)?

Exo 35:10 And every wise hearted among you shall come, and make all that the LORD hath commanded;

Exo 35:11 The tabernacle⁵, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets,

Exo 35:12 The ark¹, and the staves thereof, with the mercy seat², and the vail of the covering,

Exo 35:13 The table³, and his staves, and all his vessels, and the shewbread,

Exo 35:14 The candlestick⁴ also for the light, and his furniture, and his lamps, with the oil for the light,

Exo 35:15 And the incense altar⁸, and his staves, and the anointing oil, and the sweet incense¹⁰, and the hanging for the door at the entering in of the tabernacle,

Exo 35:16 The altar of burnt offering⁶, with his brasen grate, his staves, and all his vessels, the laver⁹ and his foot,

Exo 35:17 The hangings of the court, his pillars, and their sockets, and the hanging for the door of the court,

Exo 35:18 The pins of the tabernacle, and the pins of the court, and their cords,

Exo 35:19 The cloths of service⁷, to do service in the holy place, the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office.

Exo 35:20 And all the congregation of the children of Israel departed from the presence of Moses.

From the order of events, the text and the actions of the Israelites and Moses, it is pretty straight forward what the Ten Dabar (not mitzvoth) are. We will now look at the places where the words “ten commandments” are mentioned and see them in context. We have already covered the first location in Exodus 34:28.

Deu 4:3 Your eyes have seen what the LORD did because of Baalpeor: for all the men that followed Baalpeor, the LORD thy God hath destroyed them from among you.

Deu 4:4 But ye that did cleave unto the LORD your God are alive every one of you this day.

Deu 4:5 Behold, I have taught you statutes and judgments, even as the LORD my God commanded me, that ye should do so in the land whither ye go to possess it.

Deu 4:6 Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people.

Deu 4:7 For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for?

Deu 4:8 And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?

Deu 4:9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons;

Deu 4:10 Specially the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children.

Deu 4:11 And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness.

Deu 4:12 And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice.

Deu 4:13 And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone.

Deu 4:14 And the LORD commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it.

Deu 4:15 Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire:

Deu 4:16 Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female,

Deu 4:17 The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air,

Deu 4:18 The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth:

Deu 4:19 And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven.
When Moses recounts the day of the covenant, he states (paraphrase of Deut 4:13-14): “YHWH declared His covenant which He instructed you to do and wrote ten things on two tables of stone and at that time commanded me to teach you statutes and judgments.” Moses recounts that YHWH declared His covenant (spoke His Word to Israel at the base of the mountain) and then wrote ten things on two tables of stone for Moses to teach.

Deu 9:26 I prayed therefore unto the LORD, and said, O Lord GOD, destroy not thy people and thine inheritance, which thou hast redeemed through thy greatness, which thou hast brought forth out of Egypt with a mighty hand.

Deu 9:27 Remember thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin:

Deu 9:28 Lest the land whence thou broughtest us out say, Because the LORD was not able to bring them into the land which he promised them, and because he hated them, he hath brought them out to slay them in the wilderness.

Deu 9:29 Yet they are thy people and thine inheritance, which thou broughtest out by thy mighty power and by thy stretched out arm.

Deu 10:1 At that time the LORD said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood.

Deu 10:2 And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark.

Deu 10:3 And I made an ark of shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand.

Deu 10:4 And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me.

Deu 10:5 And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the LORD commanded me.

Deu 10:6 And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest’s office in his stead.

Deu 10:7 From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbath, a land of rivers of waters.

Deu 10:8 At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day.

Deu 10:9 Wherefore Levi hath no part nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God promised him.

Deu 10:10 And I stayed in the mount, according to the first time, forty days and forty nights; and the LORD hearkened unto me at that time also, and the LORD would not destroy thee.

Here we have the second recount of the tables of stone. In Deuteronomy 9, Moses recounts the story of the golden calf. The chapter ends with Moses making intercession for the children of Israel. In this account, there is nothing to draw the conclusion that the words written on the tables of stone were anything but the ten items of the tabernacle. While in verses 10:3-5 it could be argued that Moses made the ark (one of the items of the tabernacle on the original tables) prior to going up the mountain the second time, it should be noted that in verse 3, Moses carried the tables of stone in his hand and in verse 5, he returned down the mountain and put the tables in the ark.

Many other things could be said and proven on this topic, but I will leave those to your own research and only state that the Tables of Testimony are put into the ark which is then called the Ark of the Testimony and the tabernacle, when completed, is called the Tabernacle of Testimony.

Why does this matter? As we have already shown by Messiah’s own words, there are commandments greater than those contained in the “Ten Commandments.”

2Co 3:2 Ye are our epistle written in our hearts, known and read of all men:

2Co 3:3 Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.

2Co 3:4 And such trust have we through Christ to God-ward:

2Co 3:5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;

2Co 3:6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

According to Paul’s writings, the epistle of Messiah was written in stone and the fleshy tables of the heart. If we do not understand what was actually written in the stone, then how can we understand the epistle of Messiah?

Heb 8:3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.

Heb 8:4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:

Heb 8:5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.

Heb 8:6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

Heb 8:7 For if that first covenant had been faultless, then should no place have been sought for the second.

Heb 8:8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:

Heb 8:9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.

Heb 8:10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:

Heb 8:11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

Heb 8:12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

Heb 8:13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

Hebrews 8:9-11 is a quote of Jeremiah 31:32-34, a renewed covenant made with Israel and Judah. It is also repeated twice in the book of Ezekiel in chapters 11 and 36.

Eze 11:17 Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.

Eze 11:18 And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence.

Eze 11:19 And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:

Eze 11:20 That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.

Eze 11:21 But as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord GOD.

Eze 36:24 For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land.

Eze 36:25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.

Eze 36:26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

Eze 36:27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

Eze 36:28 And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.

Eze 36:29 I will also save you from all your uncleannesses: and I will call for the corn, and will increase it, and lay no famine upon you.

Eze 36:30 And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen.

Eze 36:31 Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations.

Eze 36:32 Not for your sakes do I this, saith the Lord GOD, be it known unto you: be ashamed and confounded for your own ways, O house of Israel.

That which was written on stone will be renewed in the flesh, just as Messiah in the flesh was a renewed temple of stone.

Joh 2:19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.

Joh 2:20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?

Joh 2:21 But he spake of the temple of his body.

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Cimmerians and Company

Posted on September 22, 2012 by Beau

Cimmerians and Company.

The Cimmerians, Scythians, and Israel

Based on excerpts from Lost Israelite Identity by Yair Davidiy, 1996<
This essay is written in response to questions on the subject.

Our research indicates that a good portion of the exiled Lost Israelite Tribes joined with or became identified with the Cimmerians, Scythians, and related people. The impression is that Israelites federated with an already existing group, remained more or less separate while amongst them, and later separated themselves. Previous researchers on this subject (e.g. Gawler, Fasken) appear to have been under the impression that the Israelites became these peoples and that in effect all of them are to be identified as Hebrews. We on the other hand, say that only part of them were Israelite. The sources support both approaches. The bottom line as far as we are concerned is that Israelites at the very least were with these peoples and moved westward with them. This essay concentrates more on a straight academic appreciation of some the sources.

THE CIMMERIANS

THE TEN TRIBES OF ISRAEL HAD BEEN CONQUERED AND EXILED MAINLY (IT APPEARS), BY THE ASSYRIAN MONARCHS, PUL(?) AND TIGLATHPILESER. THE LATER ASSYRIAN RULERS SHALMANESER, SARGON, AND SENNACHERIB, WERE RESPONSIBLE FOR EXILING THE REMAINDER.

Israelites were taken to the centre of Assyria as well as to the fringes of the Empire.
Israelite and Syrian warrior corps were absorbed into the Assyrian armies and quickly began to gain power and influence. The Assyrians took their cavalry horses to Mannae ) on the border of Assyria and Urartu) for training. Mannae was one of the major places to which Israelites had been exiled. Mannae was also one of the first regions from which the Cimmerians were reported, “The Cimmerians went forth from the midst of Mannae..” says an Assyrian inscription.

Mannae was also destined to become a Scythian centre. The Scythians were one and the same people as the Cimmerians or at any rate Scythians and Cimmerians were: “…two groups of people who seem inclined to operate in the same geographical zones, and whose names seem to be interchangeable already in the Assyrian sources..” (KRISTENSEN, Anne Katrine Gade “Who were the Cimmerians, and where did they come from?” Copenhagen, 1988, p.102)
There were three main groups of people in the Cimmerian and Scythian forces: Cimmerians, Scyths, and Guti or Goths. Both the Cimmerians and the Scyths of history contained representatives of all three groups though in varying proportions.

GOMER AND ISRAEL

THE IDEA THAT THE EXILED ISRAELITES JOINED OR AMALGAMATED WITH A GROUP OF PEOPLES IDENTIFIED AS GOMER RECEIVES SUPPORT FROM THE BIBLE:

The name “Gomer” is applied to a parent figure of the exiled Ten Tribes in the first chapter of Hosea in the Bible. Gomer was an ethnic entity identified in historical writings as the Cimmerians and company. The coupling therefore may be said to represent Israel joining GOMER bringing forth from between them three additional entities (“children of whoredoms”) whose identity was uncertain.

Another ethnic entity named Gomer is earlier mentioned in the
Bible as Gomer son of Japhet son of Noah. Gomer had three sons:

“And the sons of Gomer; Ashkenaz, and Riphat, and Togarma”
(Genesis 10;3).

These sons of Gomer son of Japhet became founders of nations that were to settle in Europe. Gomer is usually identified with the Cimmerians and Ashkenaz with the Scythians and in Later Hebrew writings with Germany.
In view of the above, the following possibilities should be considered:

“Gimiri” in Babylonian can connote tribes and a related term “gamira” can mean mobile exiles (see IVANTCHIK, Askold I. “Les Cimmeriens au Proche-Orient”, Switzerland, 1993 for a discussion of the possible meanings of these names). The Assyrian name for Israel was “Khumri” (meaning “Omri”) which linguistically (based on known parallels) could also have become Gumri, Gimiriand/or Gamira. They (or part of them) were in the same regions as another group that was also known by the same names! Nevertheless those who wish to claim that the name for Israel “Khumri” was pronounced as Gumri or something similar can at the most present a plausible linguistic explanation. There are no known examples where such a change is proven to have occurred as far as the name Khumri is concerned though such a change is admitted to be feasible in light of the linguistic patterns prevalent in the area.

The Cimmerians had first been reported of by the Assyrians in
714 (Kristensen) or (according to an alternate more generally accepted
reckoning) in ca.707.

CIMMERIAN COLONISTS OF ASSYRIA

Askold I. Ivantchik (“Les Cimmeriens au Proche-Orient”, Switzerland, 1993 p.16) notes a work by G.B. Lanfranchi (“I Cimmera. Emergenza delle elites militari iraniche nel Vicino Oriente”, Padova, Italy, 1990) who analysed all of the Akkadian (i.e. Assyrian) texts concerning the Cimmerians and came to the conclusion that the active Cimmerian detachments in Mannae and Media were part of the Assyrian army.
Ivantchik is reserved concerning this conclusion.

A.K.G. KRISTENSEN

A.K.G. Kristensen (“Who were the Cimmerians, and where did they come from?”, Copenhagen, 1988) does however bring apparently irrefutable proof that the Cimmerians upon their first appearance were indeed serving in the Assyrian forces. A.K.G. Kristensen also proves that the Cimmerians were first settled in areas that could be considered “Cities of the Medes” and she states her belief (along with evidence) that the Cimmerians were in effect re-settled Israelites!

The findings of Ms.Kristensen are based primarily on an analysis of Assyrian inscriptions and also on a careful study of academic analysis on the subject heretofore.

Assyria

1. Assyrian reports: A series of Assyrian tablets have been found from the time of Sargon-ii (721-705) referring to the Cimmerians and their country Gamir. They are military intelligence reports to King Sargon concerning campaigns in Urartu. These show that the Cimmerians were settled to the south and not to the north of Urartu. This means that the Cimmerians were first found in a buffer zone between Urartu and Assyria. Mannae and Musasir were the neighbourhoods in which Cimmerians were first reported.

2. Where did the Cimmerians really come from? Kristensen advocates the rejection of previously held academic theories concerning Cimmerian origins: Impartial examination of the content of the Assyrian tablets leads to a rejection of the commonly held thesis adopted by many researchers. The previously held ideas supposed that the Cimmerians came from north of the Caucasus and were driven to the south by the Scythians. Place names in Scythia (i.e. southern Russia) recalled the past Cimmerian presence.
Archaeologists tended to identify “the vast southern Russian Catacomb Culture from the Bronze Age” with the Cimmerians “whereas the proto-Scythians were supposed to be responsible for the Timber grave Culture” which replaced them. Kristensen quotes from researchers such as T.Sulimirski, M.Salvini, U.Cozzoli, and others who point out that the said identifications are groundless. There is no archaeological evidence for the Cimmerians (or the Scyths) ever having been north of the Caucasus prior to their first appearances in the Middle East. Nor is there anything in their culture (which in the case of the Scythians at least, was Near or Middle Eastern) relating them to that area. The Cimmerians have not even been properly identified archaeologically and we must rely on Assyrian descriptions for our knowledge concerning them. Greek accounts and place names are SOMETIMES used to support the idea that the Cimmerians and Scythians originated north of the Caucasus. These proofs are actually either misinterpreted or(says Kristensen and the authorities who support her) are literary inventions or anachronisms, based on events occurring a considerable time afterwards.

urartu

Herodotus, for instance, says that the Scythians crossed the Araxes to attack the Cimmerians. The Araxes in Classical writings was the Aras River south of the Caucasus. [It may be seen in the top map in Faint Print in the northeast of the Kingdom of Urartu. In the Map just below it is the river dividing the Scythians from Urartu.].
Some modern scholars agree that in other passages Herodotus applied the term Araxes to the Aras but they claim that in this case he meant the Volga! Why? Because it makes more sense according to their preconceived notions to assume that the Volga was intended. The alternate explanation however that by the Araxes River on this point he meant the Aras River in the same way as he means the Aras River everywhere else he speaks of the Araxes not only fits the archaeological facts but also allows Herodotus to be understood in his own terms.

urartu

On the other hand, there are factors that do indicate
(contrary to the view of Kristensen) a Possible Early Cimmerian Presence (linked with the Assyrians) North of The Caucasus:
a. The Assyrians conquered the area east of the Caspian Sea and reached right up into Baluchistan and southern Siberia. In western Russia Assyrian remains have been found in Ossetia north of the Caucasus and there is evidence that they reached to the Crimea.
Immanuel Velikovsky opined:
“Repeatedly, the Assyrian kings led their troops across the Caucasus northward….Sargon, the conqueror of Samaria wrote in his annals:
`I opened up mighty mountains, whose passes were difficult and countless, and I spied out their trails.
Over inaccessible paths in steep and terrifying places I crossed..’
“…When the barrier of the mountains was overcome, they could proceed northward in a sparsely populated area barren of natural defenses…The middle flow of the Volga would be the furthermost region of the Assyrian realm” . (Velikovsky, article on the Khazars, published posthumously in Kronos, Summer 1982).

b. Kristensen quotes B. Oded to the effect that the Assyrians lacked manpower to fortify border position and used conscripts taken from the countries that they had conquered. She says that the Gimiri (Cimmerians) were such conscripts taken from the northern kingdom of Israel and this corresponds with evidence adduced by ourselves. It follows that, if it is true that the Assyrians advanced into southern Russia, then they may well have placed Cimmerian (and/or Israelite) border forces north of the Caucasus as well as to the south.

c. Since there was a non-Israelite people mentioned in the Bible called GOMER and according to one way of understanding the indications of the Prophet Hosea this people did amalgamate with the exiled Israelites it may be that Cimmerians were ALSO to be found north of the Caucasus at an early date.

d. In addition to the common understanding (or misunderstanding?) of Herodotus, other Greek sources do indicate the possible early presence of Cimmerians in the Crimea.

In returning to our summary of Kristensen:
3. The First mention of Gamir (=Land of the Gimirri-Cimmerians) and its date: Gamir is first mentioned in a letter addressed to Sargon ii king of Assyria. They recount the defeat of a king of Urartu in Gamir. Both Rusa-i (d.714) and his son Argishti-ii were contemporaries of Sargon. The date of the defeat and which king is involved is therefore uncertain. One group of researchers opts for a date between 709-707 while another claims that it was earlier, in 714, and Kristensen adopts this last opinion.

4. The location of Gamir in Mannae: The Assyrian report said that GAMIR was separated from Urartu by the country of Guriana. Gamir has been located IN SEVERAL DIFFERENT AREAS IN EACH OF WHICH THE CIMMERIANS AT SOME STAGE HAD SOJOURNED.

The King of Urartu requested aid from Urzana the king of Musasir against the Cimmerians. Musasir was a semi-independent buffer state bordering Mannae between Assyria and Urartu. Reports concerning the Gamiri (i.e. the Cimmerians) are frequently concerned with the area of Mannae or its immediate vicinity and Kristensen places GAMIR of the Assyrian report at or near Mannae and in this her opinion is supported by others. In other words the Cimmerians defeated the king of Urartu in Gamir which formed part of Mannae and from there they proceeded to invade Urartu.

5. The role of Musasir: Around the time that Urartu invaded Gamir (i.e. the land of the Cimmerians) the Assyrian king Sargon had been to the east of Musasir in Mannae waging war in Zikirtu. Musasir was a vassal state of Assyria yet Urartu had some claim over it. Sargon king of Assyria claimed “broke off his homeward march” and with an elite army group attacked Musasir which he took “without battle, sacked and placed under Assyrian sovereignty”. Sargon says he then invaded Urartu and Rusa king of Urartu apparently committed suicide.

Sphinx from Urartu
urartu sphinx

6. Parallelisms between the Assyrians and GIMIR: The reconstruction of the above events depends upon the unraveling of several parallel Assyrian accounts. In the War against Urartu the role played by “Cimmerians” in one account is the same as that of the “Assyrians” in the parallel version. In these cases the “CIMMERIANS” are paralleled by the “Assyrians” and may be identified with them since the CIMMERIANS were serving as ASSYRIAN SOLDIERS! The reasoning of Kristensen is roughly as follows:

a. The reports about the Cimmerians said that Urartu invaded Gimir (“Land of the Cimmerians”) in north Mannae and was defeated after which the Cimmerians attacked the land of Urartu.

b. The reports about the Assyrians parallel those concerning the Cimmerians and say that Urartu invaded a portion of Mannae called Uishdish and fought a battle on Mount Uaush involving the Assyrians.

c. The battle between Urartu and Gimir and that between Urartu and Assyria must have been in the same month, in the late summer of 714 b.c.e. (or 707?).

d. In both the account concerning the Cimmerian encounter with Urartu and that about the Assyrian campaign against Urartu the army of Urartu seems to set out from the same base. In both cases Rusa, king of Urartu, flees from the scene of battle and leaves his army in the lurch. In both cases Rusa flees by the same complicated seemingly unlikely route. In both cases forces enter Urartu after having been provocatively attacked by Urartu: In one case Assyrians and Mannaeans march against Urartu; in the other, Cimmerians. In both cases after the battle, Urzana king of Musasir leaves (albeit unwillingly) the Assyrian side and passes over to that of Urartu.

e. An Assyrian account directed to the king of Assyria which issued from the region of Zikirtu concerning the king of Urartu after his defeat states, “The Urartian, since he went [to] Gamir [now?)] is very afraid of the lord my king”.
-In other words, because of his defeat at Gamir (by the Cimmerians) the king of Urartu had come to fear the king of Assyria! From Zirkitu Sargon had been reported as launching his attack against the advance of Urartu in Uishdish.

It follows from ALL the above that Uishdish and Gamir were one and the same place and that the war of Sargon against Urartu was the same as that of the Gamirra against Urartu!!

7. Parallelisms between the forces of Gamir and Assyria and the explanation of incongruities: According to the Assyrians, Sargon and Sin-ah-usur, the grand visier of Sargon led the cavalry from Zikirtu and defeated a numerically vastly superior force of Urartians in the mountains of Mannae after a breakneck march. Logistically such a feat seems highly unlikely if not impossible! In a parallel situation, in almost the very same words, Sargon claimed to have personally conquered the city of Ashdod even though he had not been there and one of his subordinates had done the work. At Ashdod it is known that Sargon did not personally participate but rather delegated one of his turtanu (nobles) to command the forces instead of him.
The nature of the reports sent to Sargon concerning the war with Urartu also suggest that Sargon lacked firsthand knowledge of the encounter.
Therefore it may be assumed that Sargon did not actually fight the battle but rather others (in this case Cimmerians in Assyrian service) did on his behalf.

8. The fortresses of Mannae: Some years prior to the final defeat of Rusa of Urartu, Rusa had taken control of 12 (or 20 according to another version) Assyrian fortresses in Uishdish. These fortresses had been garrisoned with Assyrian and Mannaean troops whom Kristensen claims had in fact been Cimmerians in Assyrian service since the Assyrians used conscripted exiles for garrison duties in border areas. It was over these Cimmerian (i.e. Gamirra) garrisoned posts and their neighborhood that the battle was fought. The said area was Uishdish and because of its Cimmerian-connections (suggests Kristensen) Uishdish was also known as Gamir.

The Cimmerians therefore when we first meet them are in Assyrian service.

PROOF FROM PTOLEMY
CONCERNING THE POSITION OF “GAMIR”

Kristensen placed the “Gamir” of early Assyrian reports in north Mannae. This identification would appear to possibly receive support from Ptolemy’s Geography. On Ptolemy’s Maps of the relevant regions, the land of Urartu is called Armenia. The former region of Mannae (according to Ptolemy) comprised parts of the lands of the Caspii, Cadussi, and Sambatae (cf. Sambation place of Israelite exile). East of the Sambatae was the Land of the Sagartii who were called Zikirtu by the Assyrians. It was against the Zikirtu that Sargon campaigned when Urartu invaded “Gimir”. “Gimir” may well be in the land of the Sambatae in Mannae where Ptolemy recorded the city of “GOMARA” and “Gomer” like “Gimir” is another form for Cimmerian! Gomara stood on the later site of Sakkiz (in Mannae) which was destined to become a Scythian centre. All of the places mentioned were those to which Israel was recorded as having been exiled.
Illustrations of the Maps of Ptolemy along with detailed explanations of its relevance for much of the ancient world and especially concerning the migrations of the tribes of Israel are to be found in our work,
“The Tribes. The Israelite Origins of Western Peoples“

Kristensen further observes:
A certain Daiaukku, the Mannaean governor had previously been responsible to the Assyrians for this region of the Cimmerian held fortresses. Daiaukku had plotted with Urartu against Assyria and so he was exiled to Hamath. Historians identify him with Deioces the founder of Media in a political sense according to Herodotus. The major Median city of Ecbatana [i.e. Hamadan, which according to the Talmud was one of “The Cities of the Medes” to which the exiled Ten Tribes were taken] appears to have been once controlled by Daiaukku. Kristensen claims that the Cimmerians had been settled in cities formerly controlled by Daiaukku and that analysis of Cimmerian-locii show a certain concentration in areas later considered Median. The Bible (2-Kings 17) says that the exiled Israelites were re-settled in “Halah, Habor, the river Gozan, and the cities of the Medes”. Thus, the positioning of Cimmerians and Israelite exiles overlaps.

After his defeat Rusa king of Urartu flees to Musasir and there captures and crowns Urzana of Musasir as (“mock”) king of Urartu.
Meanwhile, Mannaeans and Cimmerians invade Urartu and capture Urartian cities. Mannae was a vassal state of Assyria and was acting on Assyrian behalf and so must the Cimmerians have been! Sargon captures and destroys Musasir. Rusa and Urzana are either killed, suicide, or otherwise disappear.

9. Esarhaddon and the Cimmerians: R. Ghirshman, the scholar of ancient Persian history, believed the Cimmerians to have been in the service of Assyria under Sennacherib in ca.689 if not before then. This opinion is not generally accepted though at all events, a treaty from 679 b.c.e. in the time of Esarhaddon reveals the presence of a unit of Cimmerians in the Assyrian army. In 675 Cimmerians were reported in or close to Man (i.e. Mannae) and had assured the Assyrians of their neutrality in the struggle then taking place between rebellious Mannaeans and Assyria. Esarhaddon did not believe them. Esarhaddon described them as, “zer amel hal qa ti i, who recognise neither the oath (sworn before) a god nor treaties”.
The above emphasised Assyrian Akkadian words (“zer amel hal qa ti i”) have been subject to various translations all of more or less similar import. This expression has been translated differently by different researchers as: “outcasts”; “deserters”; “a race of fugitives”; “seed of dispersion” (Y.B.Yusifov); “vagabonds”; and “ruinous breed”. These negative connotations applied to the Cimmerians in the time of Esarhaddon are all applicable to a people exiled from its land, at one stage serving the Assyrians, and later (in exile) attempting to re-assert its own identity by rebelling against Assyria.
In Assyrian eyes they would have been deserting. The same expression was also applied to the forces of Lugdamne the Cimmerian king. In other words it is more than an epithet and acquired (in the case of the Cimmerians) an ethnic connotation.

Regarding the Cimmerians near Mannae mentioned above, the opinion exists that these too were still in Assyrian service though Esarhaddon had come to doubt their loyalty.

10. Cimmerian History: Includes events in which the Cimmerians are associated with both the Assyrians and the Medes.

11. The Early Cimmerian Field of Operation: The Cimmerians had made their first historical appearance in the former fief of Daiaukku in Mannae. In the time of Sargon and Esarhaddon they operated mainly from the Zagros and from Media. Their area extended from Man (Mannae) in the north to Elippi (Elam) in the south and included parts of Media proper in the east. As explained above (in no.8 “The Fortresses of Mannae”) the area of the Cimmerians in effect had encompassed “the cities of the Medes” (2-Kings 17;6) which the Bible says were part of the areas in which the exiled Israelites had been re-settled!

12. Completeness of the exile: Kristensen in a footnote (p.123 n.426) quotes M.Cogan (1974) as saying that the exile of the northern Israelites from their land was complete, “areas outside the capital city were available for resettlement, i.e. cleared of their former residents”.

13. The identification of the Cimmerians with Israel:

Kristensen accepts the linguistic identification of the name “Bet Khumri” (i.e. House of Omri) or just “Khumri” applied by the Assyrians to the northern kingdom of Israel with the name given to the Cimmerians.
[Khumri could also have been rendered Ghumri. Omri in North Israelite dialect could have been pronounced as Gomri]. She produces a sound argument saying that the Cimmerians when first heard of were in Mannae and in Assyrian employ and in areas definable as “the Cities of the Medes” to which the exiled Israelites were taken.

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Parthians: From Parthia to Gothica The moving of King Davids Throne. By Cam Rea

Posted on September 22, 2012 by Beau

Parthians: From Parthia to Gothica The moving of King Davids Throne. By Cam Rea.

From Parthia to Gothica
The moving of King Davids Throne.
By Cam Rea
The Setting Stage

Sometime around 208 A.D. a non-Parthian Persian man by the name of Ardashir I rose to power due to the weakened state of Parthia, and began with taking the throne of Balkh a vassal state within the Parthia from his brother in 208 A.D. This very act began his rise to power. Ardashir I than took advantage by taking the provinces of Kerman, Isfahan, and Susiana because Parthias weakened state due to the wars with Rome.[i] This very act by Ardashir I would not go unnoticed because by 216 A.D. Artabanus IV King of Parthian had to do something, or face losing everything. Artabanus IV began first by defeating the Romans near Nisibis. Parthia won a great victory over the Romans in 217 A.D. near the town of Nisibis in which the Roman commander Macrinus was now the new acting Emperor due to the murder of Caracalla who started the war with Parthia to begin with. Even though the Parthians defeated the Romans, Parthia had received its very own death blow. Even though Rome was wounded, and would continue on for sometime, Parthia lay in the sand bleeding, and the vultures where coming down to take their pick, and Ardashir I was one of them.1
After the war with Rome Parthia made out good in the peace treaty. Macrinus emperor of Rome had to pay 200 million sesterces to Artabanus IV. Artabanus IV made a good deal, but it was in money and not men. Due to the wars with Rome Parthia had lost much of the manpower that was loyal to Parthia and to the Arsacid throne.[ii]

Then Artabanus IV in 224 A.D. turned what was left of his forces and their morale towards Ardashir, and his dreams of a centralized Persian Empire. Artabanus IV, and Ardashir I, clashed swords three times in which Ardashir won all three battles, and at Hormizdeghan which was the third battle between the two would result in the death of Artabanus IV. After the battle Ardashir had the head of Artabanus hung in the temple of Anahita which is near Persepolis.[iii] After the battle Ardashir put his full weight into conquering the western portion of the Parthian Empire, and by 226 A.D. Ardashir I was the sole ruler of Persia, ending the 400 year Arsacid rule, and establishing the 400 year rule of the Sassanid Empire, and crowing himself with the title Shahanshah or King of Kings at Ctesiphon. [iv]

Parthian Expulsion and Migration

Parthia now defeated and defunct had to look west for survival. They would find this rest and comfort in the land of Armenia. Armenia was under Arsacid rule at the time Parthia fell. The Parthian families and princes could thus flee into the arms of their cousins without a fight. For if any Parthian prince or royalty of that matter stayed behind, then death would be brought to them.[v]

The situation in Parthia was a bloody mess for anyone that was in relation by blood or by friendship within the boarders, but even outside the boarders their was no rest. Armenia and their Arsacid King Khosrov also known as (Trdat II) must now prepare to face the coming Persian armies. Ardashir wanted Armenia for it use to be apart of Persian Empire, and also their was a Arsacid sitting on the throne which posses as a treat to Ardashirs throne in his newly founded Persian Empire.[vi]
King Khosrov of Armenia opened the gates of the Caucasus to his nation, and allowed their Scythian kin to enter as well as opening his doors to the Romans and receiving their support. He allowed in the refuges from the former lands of Parthia which included the sons of the slain Parthian king Artabanus IV.
In 226 Ardashir and his armies marched towards Armenia only to be met by Roman and Scythian forces and what was left of Parthia too. For two years Persia smashed this coalition in a series of battles, and bribed others to stop fighting. Because of this Roman and Scythia grew tired and left the scene. The Kushan King could do no more and left. Armenia was now left alone to continue the fight and for nearly 12 years Armenia fought alone against the mighty Persian army of Ardashir and won.[vii]
Then in 252 A.D. the Sassanian Shapur I had King Khosrov assassinated and then conquered Armenia. This resulted in a new war with Rome. With the death of King Khosrov not all hope was lost with this branch of the Arsacid dynasty as his son was smuggled out of Armenia and was educated in Rome for the next 20 years. His name was Tiridates.[viii]
With Parthia gone and Armenia conquered, what was left? What was left was the continuation of the Arsacid dynasty. The infant Tiridates was smuggled into Rome and was spared from the sword to later rule Armenia again, and make it the first Christian Kingdom in the east. The Arsacid dynasty that came from Parthia that fled to Armenia eventually went north through the Caucasus to escape the oncoming Persians.
So were did the Parthians settle down at and with who? Rawlinson gives us a hint, and cites the classical historians of Strabo, Justin, and Arrian in stating:

“The manner of the Parthians had, they tell us, much that was Scythic in them. Their language was half-Scythic, half-Median. They armed themselves in the Scythian fashion. They were, in fact, Scyths in descent, in habits, in character”.[ix]

The statement above shows where we can find the Parthian refugees that escaped the Persian slaughter. We can find them around the Black Sea region, and living among the group called the Scythians.
But why did not the Parthians stay in Armenia to fight it out completely? They did for a short time but I think Steven M. Collins gives the best answer for this. In his book “Israels Tribes Today” Mr. Collins states:

“There is no way that mountainous Armenia, with limited arable soil, could have supported the great mass of Parthian refugees seeking a new homeland”.[x]

The Parthians had to move into new lands with recognizable kin in order to survive. Also they needed vast land, and rich soil that is found in the Black Sea region to rebuild their population, and to rebuild their army that was mostly made of Cavalry because of the short grass, and steep like environment. Scythia was an excellent place to graze horses and plan a future war with Rome.

Reuniting With Family

As a few decades passed the terms Parthian and Scythian are no longer heard, and become all but unrecognizable even to the Romans. The Romans called the Scythians Getae not knowing for sure who the Scythians were even before Parthia fell due to the fact that so many Barbaric tribes had been passing by and settling around Rome’s eastern boarders.
Now that Parthia fell, and decades passed, the Parthian refugees intermingled with the Getae, or Gauthei, or Goths by whom the Romans called them. It seems that Americans of today have the same problem as the Romans then. Who is who, and what is their name again? But what is most interesting is the fact that the different groups that meet around the Black Sea region did not declare war upon one another! But, that is not to say they did not have their battles. They just did not go into full blown war. Instead it seems that they mingled amongst one another without finding fault. This is odd to most, but not too odd. The reason for the mingling is because they’re all kin! The Goths, Getae, Germans etc…. are all kin![xi]
But before we go on I want to make a point about the word Goth. The word Goth in Hebrew is pronounced as Gad. Gad is one of the Lost Ten Tribes. In the Bible we read about Gad in Genesis 49:19 as being a warlike tribe.[xii] This would make sense since the Goths were warlike, and a troop composed of many other tribes and they had an agenda.
Now what region nearest to the Roman border would they get called by such names? The answer is Dacia! Dacia is a province in South Eastern Europe, and was once under Roman control. It was conquered by Trajan in 106 A.D. after five years of battles! Dacia had always been a hot spot of military activity due to the Scythian migration into the province, and their settling along side the locals.
Now after the conquest of Dacia by Trajan in 106 A.D. Trajan wanted a massive Romanization of Dacia in order to keep the population down. But the locals retained their way of life, until one day a massive wave of Roman citizens began to settle amongst them. This disturbed the locals way of life, and upset the balance between the two groups causing many to flee to the northern province called Free Dacia. Here the locals could retain their ways of life, and not be disturbed by the Roman ways of life. [xiii]
The Dacia people were also a part of the vast Scythian tribes as well, and so were the Goths, Sacae, Getae, and Gauthei to name a few. The Dacians were really called Davi, and if one adds a d at the end of Davi you get David.[xiv] Was this subgroup of Scythians named after King David? Lets take a look at the name Arsacid. The name Arsacid is from Sacae or Saka. A family name, a name that means Issac. So here we have the names of David and Isaac. Steven Collins in his book Parthia which I recommend everyone to read gives us a small chart of names on page 22.

Israel/Judah: Judah = Phares = David
Iberia/Scythia: King Pharesmenes
Parthian/Saka: King Gondophares (India)
Parthia/Sacae: Kings Phraates, Phraortes, Phraataces
Phares = David[xv]

As we can see from this small scale of names we can see a connection with family lines. To give another example take my name for instances. My last name is Rea it was changed to Rae after the Jacobite rebellion in Scotland. Before the rebellion it was Macrae. Before my family came to Scotland from Ireland it was Mcgrath or Mcraith.
Now I dont want to get off track but to give another example of the name Phares. There was in an invasion of Assyria 653 B.C. by a leader of the Scythian-Cimmerian and Median alliance named Phraortes[xvi] As we can see the P H R S in the name again. The same name applied to the house of David.
Now lets get back to Dacia. In the 3rd century A.D. vast waves of Barbarians as the Romans would call them began to build up on the boarders of Rome mainly in the area called Free Dacia, which was just the stepping stone for the Gothic invasion of the Roman Empire.

Gothic Invasions

The first time the Goths invaded the Roman Empire it was in the province of Dacia around 238 A.D. It was recorded as a mere raid into Thrace and nothing more.[xvii] But this raid was just the beginning of the poking and prodding by the Barbaric tides looking for revenge on the people that would not coexist with them. Thus, in the year 251, the Goths along side the Carpians, and the Gepid, and many other tribes all related to one another took the might of Rome head on. The Roman army responded by sending an army along with their Emperor Decius to repel the Goths. The end result was a dead Emperor, and a slain Roman army lying upon a battlefield. The Goths knew what they were up against, and had a few generations to prepare for an all out war against the same Empire that once terrorized them from the west. Afterwards the Gothic federation conquered Dacia from the Romans by 256 A.D., and established what was to be the beginning of the fall of Rome. [xviii]
Now the Goths as we have seen are a federation of many tribes combined, and not as one would think as a single element. Later on in history we see them split into east, and west, and establish an identity. But what is most striking about this Barbaric confederation of Goths is the Roman report that was given.
These people called Goths wore Iranian style armor in combat especially the Kings. They were Semi-Nomadic, and were sometimes confused as being ether Scythians, or Alans by the Roman and Greek authors. Nether Romans nor the Greeks knew who the Goths were, but knew there was a connection to these Barbarians, and to the Barbarians in the east. The Parthians were back, and any Roman solder that fought on the Eastern fronter would recognize the customs of the people, and the style of warfare being brought upon them.[xix]
Now after the conquest of Dacia the Goths along side many tribes began an incursion into the Roman Empire that would not be stopped till most of the Roman Empire was destroyed, mainly the western half.
In conclusion the Goths from what we read are a tribe unto themselves, but with many other tribes marching along side with them. The basis of this essay isn’t about what the Barbarians were going to do next, but who were these Barbarians, and were did they come from.
We see a connection between the Barbarians and the Parthia-Scythia tribes. In the words of Tamar Rice
“Fleeing Goths spread the Scytho-Sarmatian style through Central and Southern Europe as early as 200-300 A.D..”[xx]

From these examples we get a much clearer view of who they were and what they wanted. It’s possible to think that not only did the Goths bring about the beginning of the fall of the Roman Empire, but also that they carried the rest of Israel’s tribes including the remnant of what was left of Parthia into the regions God had planned for them to be settled, and not only that, the Goths could be credited to be the carrier of the other half of King Davids throne till it finally came to rest in the west.

[i].Christensen, A. 1965: “Sassanid Persia”. The Cambridge Ancient History, Volume XII: The Imperial Crisis and Recovery (A.D. 193324). Cook, S.A. et al, eds. Cambridge: University Press, pp 109111, 118, 120, 126130.

[ii] Dio Cass. lxxviii . 26 f
[iii] Freya Stark, Rome on the Euphrates, p. 259
[iv] Encyclopedia Britannica, 11th Edition, Vol 2 , p. 449
[v] Encyclopedia Britannica, Vol. 17, Persia, Subhead: the Sassanian Empire, p.580
[vi] Rostovtzeff, op. Cit., p.110; Rene Grousset, Histoire de lArmenie (Paris, 1946), pp.112-13; toumanoff, p. 205.
[vii]Frye, The Heritage of Persia (Weidenfeld and Nicolson, 1965)
[viii] Chahin, The Kingdom of Armenia, p.252
[ix] Rawlinson, Sixth Great Oriental Monarchy, p.19
[x] Collins, Israels Tribes Today, p. 19
[xi] Collins, Israels Tribes Today, p. 23
[xii] Davidiy, The Tribes, p. 190
[xiii] http://www.usd.edu/~clehmann/pir/dacia.htm
[xiv] Turner, Sharon, The History of the Anglo-Saxons, pp. 100-101
[xv] Collins, Parthia, p. 22
[xvi] Culican, The Medes and Persians, p. 50
[xvii] Musset, The Germanic Invasions, p. 36
[xviii] Collins, Israel’s Tribes Today, p. 64-65
[xix] Musset, The Germanic Invasions, p. 36
[xx]Rice, Scythians, p. 25

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Parthians: From Parthia to Gothica The moving of King Davids Throne. By Cam Rea

From Parthia to Gothica
The moving of King Davids Throne.
By Cam Rea
The Setting Stage

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Measurements of Time

The Purpose of the Sun and Moon or The Greater Light and Lesser Light

Summarizing the Incident of Balaam

Themes of Balaam Throughout Scripture

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The Example of Jacob

The Examples of Israel

The Mixed Multitude

Balaam’s Advice

The Rebuilding of Jerusalem

The Doctrine of Balaam

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Challenging Your Mind

The Context of a Premeditated Murder

Additional Context to a Premeditated Murder

How Well Do You Know Torah?

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From Parthia to Gothica The moving of King Davids Throne. By Cam Rea The Setting Stage

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From Parthia to Gothica
The moving of King Davids Throne.
By Cam Rea
The Setting Stage