The New Covenant with Israel

‘The Good Shepherd’ -Bernhard Plockhorst

The Abrahamic covenant was certainly a hereditary covenant and we see this clearly throughout the Old Testament. Most would claim that this has changed under the New Covenant, but in doing so they must deny many witnesses in both the New and Old Testaments to the continued exclusivity of the New Covenant with the house of Israel and the house of Judah.

Many will object to this saying that the Gospel was brought to the Gentiles, but Gentile (ethnos in the Greek, Strong’s G1484, goy in Hebrew, H1471) never meant “non-Israelite”. Rather it simply means “nation”. In fact the promise to Abraham and his offspring was that they would become many ethne/goyim/Gentiles (Genesis 35.11) and Jacob himself was called ethnos/goy/Gentile in the womb (Genesis 25.23).

Some will point to instances in the New Testament where we see that the Gospel was to be brought to “the whole world” but we are told in the Old Testament that Israel would be scattered throughout the world to the ends of the earth (Isaiah 11.12, Deuteronomy 28.64, 33.17 et al.).

In the New Testament we see “the whole world” defined as the inhabited earth known to Greco-Roman civilization (Luke 2.1). We also see that in the Apostle’s own time the Gospel had reached its intended recipients (Colossians 1.5-6, 23, Romans 10.18, 16.25-26) with churches established in Anatolia and Southern and Western Europe reaching each main body of dispersed Israelites.

‘The Antiquities of the Celtic Church’

In Hebrews 8.8 we see St. Paul quote the prophecy of the New Covenant in Jeremiah 31.31. There is no mention of other peoples being parties of the New Covenant and the Israelites hearing Jeremiah’s prophecy would never have conceived of such a thing.

“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:
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.
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.”
-Hebrews 8

Later in the same chapter of Jeremiah God affirms that the race (Strong’s G1085) of Israel will always persist as a nation. This precludes the possibility of the nation of Israel becoming a “spiritual” entity defined by religion.

“35Thus saith the Lord, who gives the sun for a light by day, the moon and the stars for a light by night, and makes a roaring in the sea, so that the waves thereof roar; the Lord Almighty is his name:
36if these ordinances cease from before me, saith the Lord, then shall the race (genos, Strong’s G1085) of Israel cease to be a nation (ethnos, G1484) before me forever.
37Though the sky should be raised to a greater height, saith the Lord, and though the ground of the earth should be sunk lower beneath, yet I will not cast off the race of Israel, saith the Lord, for all that they have done.”
-Jeremiah 31

In this Psalm King David, the ancestor of Christ praises God for the exclusive nature of the covenant and God’s unique relationship with Israel.

“19He sends his word to Jacob, his ordinances and judgments to Israel.
20He has not done so to any other nation; and he has not shewn them his judgments.”
-Psalm 147

Here Christ tells the Canaanite woman in no uncertain terms who he came to save. When she offers supplication he heals her young, but preaches not a word to her and only tells her “go thy way” (Mark 7.29).

“22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.
23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.”
-Matthew 15

Here the prophet Amos relays God’s rebuke to Israel reminding them of God’s judgement upon them unlike any other nation.

“1Hear ye this word, O house of Israel, which the Lord has spoken concerning you, and against the whole family whom I brought up out of the land of Egypt, saying,
2You only have I known out of all the families of the earth: therefore will I take vengeance upon you for all your sins.”
-Amos 3

Adressing dispersed Israelites and quoting Moses’ words to the house of Israel (Exodus 19:5-6) St. Peter reminds the recipients of his epistle of their status as a special people in God’s eyes.

“9 But ye are a chosen race (genos, Strong’s G1085), a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light.”
-1 Peter 2

Expressing his concern for his “kinsmen according to the flesh; those who are Israelites” St. Paul tells us that it is Israel to whom the covenants belong.

“3 for I have prayed that I myself would be accursed from the Anointed for the brethren, my kinsmen in regards to the flesh; 4 those who are Israelites, whose is the position of sons, and the honor, and the covenants, and the legislation, and the service, and the promises; 5 whose are the fathers; and of whom are the Anointed in regards to the flesh, being over all blessed of God for the ages. Truly.”
-Romans 9

The children of the flesh in verse 8 are contrasted with the children of the promise which the following verses show to be inherited by birth through Isaac and Jacob-Israel. This excludes the Ishmaelites and Edomites who had become mingled among the Judaeans as Paul here warns us “not all those who are from Israel are those of Israel”. 

“6 Not as though the word of God hath taken none effect. For not all those who are from Israel, are those of Israel: 7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. 9 For this is the word of promise, At this time will I come, and Sarah shall have a son. 10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac; 11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 12 It was said unto her, The elder shall serve the younger. 13 As it is written, Jacob have I loved, but Esau have I hated.”
-Romans 9

‘The Satanic Origins of the Kenite, Canaanite and Edomite Jews’

Speaking of certain disbelieving Judaeans St. Paul tells us these opponents of the Gospel are still beloved for the sake of their fathers Abraham, Isaac and Jacob because the gifts and calling of God are without repentance. Here we again see replacement theology and the doctrine of “spiritual Israel” refuted. These Israelite Judaeans are refered to as being among Jacob and Sion in the same breath that they are counted as enemies of the Gospel. Clearly the nation of Israel is still made up of the race of Israel as we saw earlier in Jeremiah 31.

“25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the nations be come in.

26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

27 For this is my covenant unto them, when I shall take away their sins.

28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father’s sakes.

29 For the gifts and calling of God are without repentance.”
-Romans 11

The apostles clearly stated their mission to the twelve tribes of Israel. Most churches today teach that the only Israelites in the New Testament are the Judaeans, but there is ample evidence to the contrary within Scripture (and even more evidence in history).

‘Scythian Origins: the Lost Tribes in Iran, the Steppe and Europe’
‘The Israelite Origins of Europa: the Phoenicians in the West’
‘Dardan, Danaan and Dorian Origins: the Mediterranean Migrations of Ancient Israel’

The vast majority of the children of Israel left Egypt and Western Asia between 3,700-2,700 years ago to fulfill the promise to Jacob-Israel that his “seed” would “become many nations” and “a company of nations”. Not one nation in Canaan.

The Jews of today are neither Judahites nor Israelites but are a racial conglomeration of Kenites, Canaanites and Edomites. They are primarily descended from the Edomites who were conquered converted and integrated into Judaea in 125 BC by John Hyrcanus.

‘The Satanic Origins of the Kenite, Canaanite and Edomite Jews’

Regardless of these facts, even if they were the House of Judah as they falsely claim, it would not make them the heirs of the Israelite legacy as they would have us believe. The overwhelming majority of the seed of Abraham, Isaac and Jacob-Israel vanished from the Near East 1,700-700 years before the birth of Jesus Christ.

Opening his epistle St. James greets all twelve tribes of Israel “which are scattered abroad”. Not just the three tribes present among the Judaeans (Judah, Benjamin and Levi).

“1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.”
-James 1

Here St. Peter addresses his epistle to “those who are elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia”. St. Peter of course refers to the dispersed Israelites scattered about Asia Minor known to history as Celts, Romans, Scythians and Greeks.

“1 Peter, an apostle of Jesus Christ, To those who are elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, to be obedient to Jesus Christ and sprinkled with his blood: Grace and peace be yours in abundance.”
-1 Peter 1

When St. Paul stood before the Edomite Herod Agrippa he gave account of his conversion to Christianity and the mission laid before him by God to minister to all twelve tribes of Israel. Note that here we see clearly that the twelve tribes are distinct from the Judaeans and that the Judaeans are in fact in opposition to the interests of the twelve tribes.

“4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Judeans;
5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.
6 And now I stand and am judged for the hope of the promise made of God, unto our fathers:
7 Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope’s sake, king Agrippa, I am accused of the Judeans.”
-Acts 26

In Galatians three St. Paul speaks to the Galatians as brethren concerning the covenant. While beyond the scope of this discussion, it is evident that christos (Strong’s H5477) is not always properly understood to refer to Christ as evidenced by many passages where such a rendering makes no sense in the broader context of Scripture (Hebrews 11:24-26, 1 Timothy 5:11-12, 1 Corinthians 1:10-13, 1 Corinthians 4:15).

In this passage (quoting from the Christogenea New Testament) Christos is rendered as “Anointed”. Of course the anointed are collectively the body of Christ, but rendering christos as Christ in these instances misleadingly calls to mind Christ as an individual.

Notice here that St. Paul speaks of the permanence of a covenant. Of course the covenant with Abraham was unconditional and the promises were to Abraham’s offspring.

“15 Brethren, (I speak as befits a man,) even a validated covenant of man no one sets aside, or makes additions to for himself. 16 Now to Abraham the promises have been spoken, and to his offspring. It does not say “and to offsprings”, as of many; but as of one: “and to your offspring,” which are Anointed. 17 Now this I say, a covenant validated beforehand by God, the law which arrived after four hundred and thirty years does not invalidate, by which the promise is left idle. 18 For if from law, the inheritance is no longer from promise, but to Abraham through a promise God has given it freely.”
-Galatians 3

Again speaking to the Galatians St. Paul speaks of the purpose of the Father dispatching the Son to the world: “that He would redeem those subject to law”. Of course only Israel was ever given the law and subject to its judgements. Notice they are recovering their positions as sons and not newly attaining them. The Israelites had fallen from their positions as sons centuries before when they broke every condition of the covenant and God sent them into the Assyrian captivity.

“1 Now I say, for as long a time as the heir is an infant, he differs not at all from a bondman, being master of all; 2 but he is subject to guardians and stewards until a time appointed by the father. 3 Just as we also, when we were infants, we were held subject under the elements of the society. 4 And when the fulfillment of the time had come, God had dispatched his Son, having been born of a woman, having been subject to law, 5 in order that he would redeem those subject to law, that we would recover the position of sons. 6 And because you are sons, God has dispatched the Spirit of his Son into our hearts, crying Father, Father. 7 So you are no longer a bondman but a son, and if a son, then an heir through God.”
-Galatians 4

In this passage (famously despised by Mohammedans) St. Paul contrasts Sarah with Hagar and Isaac with Ishmael calling the Galatians his “brethren, down through Isaac”.

“27 For it is written, “Be gladdened barren who is not bearing; break fourth and shout, she who is not travailing; because many more are the children of the desolate than of she who has the husband.” 28 And we, brethren, down through Isaac, are children of promise. 29 But just as at that time he who was born according to flesh had persecuted him according to Spirit, so also now. 30 But what does the Scripture say? “Cast out the servant woman and her son, for by no means shall the son of the servant woman inherit along with the son of the free.” 31 Well, brethren, we are not children of a servant woman, but of the free.”
-Galatians 4

Abraham surely had no concept of replacement theology and he despaired at the thought of his inheritance being given to someone else’s seed (Eliezer of Damascus). What’s important to note here is the faith of Abraham in the promise of God to his seed.

“1And after these things the word of the Lord came to Abram in a vision, saying, Fear not, Abram, I shield thee, thy reward shall be very great. 2And Abram said, Master and Lord, what wilt thou give me? whereas I am departing without a child, but the son of Masek my home-born female slave, this Eliezer of Damascus is mine heir. 3And Abram said, I am grieved since thou hast given me no seed, but my home-born servant shall succeed me. 4And immediately there was a voice of the Lord to him, saying, This shall not be thine heir; but he that shall come out of thee shall be thine heir. 5And he brought him out and said to him, Look up now to heaven, and count the stars, if thou shalt be able to number them fully, and he said, Thus shall thy seed be. 6And Abram believed God, and it was counted to him for righteousness.”
-Genesis 15

Notice that once again Paul refers to Abraham as the father of both himself and the recipients of his epistle. They according to the faith of Abraham; the faith that his offspring would become many nations. Not one single nation in Palestine, but “a nation and a company of nations” from the loins of Abraham through Isaac and Jacob-Israel.

“16 Therefore from of the faith, that in accordance with favor, then the promise is to be certain to all of the offspring, not to that of the law only, but also to that of the faith of Abraham, who is father of us all; 17 (just as it is written, “That a father of many nations I have made you,”) before God whom he trusted, who raises the dead to life, and calls things not existing as existing; 18 who contrary to expectation, in expectation believed, for which he would become a father of many nations according to the declaration, “Thus your offspring will be:” 19 and he not being weak in the faith, nor having considered his own body by this time being dead, being about a hundred years old, and the deadness of the womb of Sara, 20 but at the promise of God he did not doubt in disbelief, rather he was strengthened in faith, giving honor to God, 21 and having full satisfaction that what He has promised, He is also capable of doing; 22 for that reason also “it was accounted to him for righteousness.”
-Romans 4

It is evident in numerous places all throughout the prophets and the New Testament that trees, vines and other plant life symbolize people, families, nations and races.

‘The Origins of the Serpent Seed’

Here Paul refers to the Romans as a “wild olive tree” (the olive tree is a symbol of Israel, Jeremiah 11.16) grafted in among the other branches. Those branches being the Israelites of Judaea under the law. The ancestors of the Romans had departed from the main body of Israel before Moses ever recieved the law and so they are “wild olive” branches grafted in among the cultivated branches under the law.

“16 Now if the first fruit is sacred, then also the balance, and if the root is sacred, also the branches. 17 But if some of the branches have been broken off and you, being of a wild olive tree, were grafted in among them, having become a partaker of the richness of the root of the olive tree, 18 you must not exult over the branches; but if you exult, you will not sustain the root, or the root you. 19 Now you will say, Those branches have been broken off, in order that I would be grafted in? 20 Correct, in disbelief they were broken off, and you in faith stand. Be not proud, but reverent. 21 Indeed if God spared not the natural branches, perhaps you may not be spared. 22 Behold then the goodness and severity of God: certainly upon those who have fallen, severity; but the goodness of God upon you, if then you abide in that goodness, otherwise you also will be cut off.”
-Romans 11

Here St. Paul tells the Dorian Greeks of Corinth that their fathers had all passed through the Red Sea with Moses in the Exodus.

“1 Now I do not wish you to be ignorant, brethren, that our fathers were all under the cloud, and all had passed through the sea. 2 And all up to Moses had immersed themselves in the cloud and in the sea, 3 and all had eaten the same spiritual food, 4 and all drank the same spiritual drink; for they drank of an attending spiritual rock, and that rock was Christ.”
-1 Corinthians 10

St. Paul again indicates that the Corinthians are flesh and blood descendants of Israel where he warns them of the evils of idolatry.

“18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?

19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?

20 But I say, that the things which the nations sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.”
-1 Corinthians 10

It must be understood that while Israel is the sole heir of the New Covenant that the other Adamic nations too will find life in Christ who was long ago prophecied of to Adam. These other Adamites have a different relationship with God than that of Israel but will not be forsaken.

Under the Old Covenant non-Israelites of Adamic stock were permitted to live among Israel and were expected to keep the laws given to Israel. In Exodus chapter twelve we are given instruction for the treatment of those Adamites who live among Israel.

“43And the Lord said to Moses and Aaron, This is the law of the passover: no stranger (allogenes, G241 meaning literally “of another race” i.e. a non-Adamite) shall eat of it. 44And every slave or servant bought with money—him thou shalt circumcise, and then shall he eat of it. 45A sojourner or hireling shall not eat of it. 46In one house shall it be eaten, and ye shall not carry of the flesh out from the house; and a bone of it ye shall not break. 47All the congregation of the children of Israel shall keep it. 48And if any proselyte shall come to you to keep the passover to the Lord, thou shalt circumcise every male of him, and then shall he approach to sacrifice it, and he shall be even as the original inhabitant of the land; no uncircumcised person shall eat of it. 49There shall be one law to the native, and to the proselyte coming among you.”
-Exodus 12

These ordinances set the precedent for later Christian assemblies. The Israelite nations with whom the New Covenant was made co-existed with the remnants of the various Adamic nations who had preceded them into Europe, the Mediterranean Basin and Asia Minor. Under this provision of the law these other Adamites dwell among us as Christians, circumcised in their hearts, keeping the statutes of Israel and sharing in the passover.

In the book of Isaiah we are told the purpose of Israel’s covenant relationship with God and that is for Israel to be a light to the other Adamic nations and to show his glory. 

“5Thus saith the Lord God, who made the heaven, and established it; who settled the earth, and the things in it, and gives breath to the people on it, and spirit to them that tread on it:

6I the Lord God have called thee in righteousness, and will hold thine hand, and will strengthen thee: and I have given thee for the covenant of a race, for a light of the nations:

7to open the eyes of the blind, to bring the bound and them that sit in darkness out of bonds and the prison-house.

8I am the Lord God: that is my name: I will not give my glory to another, nor my praises to graven images.

9Behold, the ancient things have come to pass, and so will the new things which I tell you: yea, before I tell them they are made known to you.

10Sing a new hymn to the Lord: ye who are his dominion, glorify his name from the end of the earth: ye that go down to the sea, and sail upon it; the islands, and they that dwell in them.

11Rejoice, thou wilderness, and the villages thereof, the hamlets, and the dwellers in Kedar: the inhabitants of the rock shall rejoice, they shall shout from the top of the mountains.

12They shall give glory to God, and shall proclaim his praises in the islands.”
-Isaiah 42

This theme is reiterated in the beginning portion of Isaiah 49. This reminds us of the Abrahamic Covenant and the promise that Abraham’s seed all the nations would be blessed (Genesis 22.18). It is of course the unconditional Abrahamic Covenant which is the foundation of the New Covenant as Israel repeatedly breached every condition of the covenant made at Sinai. 

We can glean from these passages some important information regarding the nature of Israel’s covenant and their relationship to the other Adamites. Firstly we see that Israel is given the covenant of a race and this affirms that the covenant belongs to Israel alone with whom the covenant was established. We also see that the Israelite race will be a light to the other nations who are here distinguished from the race of Israel. Thus these can only be the the other Adamic nations who through Israel will come to know God’s glory. 

The other Adamites do not share in the New Covenant as they had no need of redemption from the broken Old Covenant and failure under the law. These Adamic nations need only the sacrifice of Christ to reattain the former position of Adam and Eve once sinless and immortal. Israel is uniquely blessed and elected by God to minister to these nations in the Kingdom.

‘The Tree of Life: Redemption of the Adamic Race’

This is a vast topic which ties into every other topic of Scripture and one could likely spend a lifetime studying and discussing these concepts, but I hope here to have established some of the basics.

“19And I will leave a sign upon them, and I will send forth them that have escaped of them to the nations, to Tharsis [Tartessus, Iberia, settled by Phoenician Israelites], and Phud [the North African coastlands, settled by Phoenician Israelites], and Lud [Lydia, Anatolia, settled by Kimmerian, Phoenician and Trojan Israelites], and Mosoch [Moscow, Russia, settled by Scythian Israelites], and to Thobel [Tobolsk, Russia, settled by Scythian Israelites], and to Greece [settled by Phoenician, Dorian and Danaan Israelites], and to the isles afar off [Britain and Ireland, settled by Scythian, Kimmerian, Phoenician, Danaan and Trojan Israelites], to those who have not heard my name, nor seen my glory; and they shall declare my glory among the nations.”
-Isaiah 66

“8Thus saith the Lord, In an acceptable time have I heard thee, and in a day of salvation have I succored thee: and I have formed thee, and given thee for a covenant of the nations, to establish the earth, and to cause to inherit the desert heritages:

9saying to them that are in bonds, Go forth; and bidding them that are in darkness shew themselves. They shall be fed in all the ways, and in all the paths shall be their pasture.

10They shall not hunger, neither shall they thirst; neither shall the heat nor the sun smite them; but he that has mercy on them shall comfort them, and by fountains of waters shall he lead them.

11And I will make every mountain a way, and every path a pasture to them.

12Behold, these shall come from far: and these from the North and the West, and others from the land of the Persians.

13Rejoice, ye heavens; and let the earth be glad: let the mountains break forth with joy; for the Lord has had mercy on his people, and has comforted the lowly ones of his people.”
-Isaiah 49

“8Behold, I bring them from the north, and will gather them from the end of the earth to the feast of the passover: and the people shall beget a great multitude, and they shall return hither.

9They went forth with weeping, and I will bring them back with consolation, causing them to lodge by the channels of waters in a straight way, and they shall not err in it: for I am become a father to Israel, and Ephraim is my first-born.

10Hear the words of the Lord, ye nations, and proclaim them to the islands afar off; say, He that scattered Israel will also gather him, and keep him as one that feeds his flock.”
-Jeremiah 31


Zoroastrian and Christian Parrallels

In prerequisite writings I hope to have established that the Israelites of the Assyrian captivity were dispersed throughout the Iranic world which reached across the Steppe and into Europe. There they were known variously as Saka, Kimmerians and Scythians.

These went on to form the foremost racial element of the modern Celto-Germanic and certain Slavic peoples. This is an expansive topic, and here we will not concern ourselves with the details of these historical migrations but rather will focus on a complementary thread of evidence which further validates the identification of the Israelites with the Scythians as well as well as the identification of the various Aryan tribes with the Noahites.

‘Scythian Origins: the Lost Tribes in Iran, the Steppe and Europe’

The Persians are recorded in Scripture as descendants of the patriarch Elam son of of Shem and their neighbours the Medes were descendants of Madai the son of Japheth. Other Japhetic and Shemitic tribes undoubtedly had some presence in Iran as well. As the inhabitants of ancient Iran were descendants of those Genesis 10 Adamic nations we should fully expect their culture to have had some grasp or memory of their Creator.

A relief depicting Ahura Mazda, Persopolis.

Indeed they did and we find ample parallels between ancient Israelism or Christianity and Zoroastrianism also known as Mazdayasna (“The Praise of Wisdom”). Before I proceed with that we will discuss briefly some of the history of Mazdayasna.

Zoroaster was probably born sometime between the 16th and 6th centuries BC somewhere in the Eastern Iranian plateau and was likely a descendant of Elam as he is recorded as a descendant of the Persian Spitamid family. Zoroaster is seen as a religious reformer or, to Hindus and neo-Vedicists, a heretic but Zoroaster himself claimed that he did not proclaim a new religion. Rather he came to restore the primordial Aryan religion as known in the distant past.

The Zoroastrian Scriptures are contained in the Avesta. Of greatest importance are the Yasna and particularly the Gathas which are said to have been spoken by Zoroaster himself. The extant texts of the Avesta, as they exist today, derive from a single master copy produced through collation and recension in the Sassanian Empire which stood from 224–651 AD. Thus the Avestan manuscripts are of comparable antiquity to those of the Greek New Testament.

Mazdayasna enters written history in the 5th century BCE. Herodotus’ Library of Histories (completed around 440 BC) includes a description of Iranian society that seems recognizably Zoroastrian. Herodotus describes sacrifice procedures among the Magi and Persians much like the Levitical (1.132). The Magi were said to belong to a specific tribe much like the Levites (Herodotus 1.101, 140) and the Persians would not sacrifice without a Magus (Herodotus 1.132).

Both Zoroastrianism and Israelism represented God with a winged solar disc called Faravahar. This symbol is found all throughout Zoroastrian art and is also found among many other ancient Near Eastern peoples such as the Egyptians, Assyrians and Israelites. We find the winged solar disc on the seal of King Hezekia of Judah and it is also mentioned in Malachi 4:

“1For, behold, a day comes burning as an oven, and it shall consume them; and all the aliens [allogenes, Strong’s G241 meaning “of another race”], and all that do wickedly, shall be stubble: and the day that is coming shall set them on fire, saith the Lord Almighty, and there shall not be left of them root or branch. 2But to you that fear my name shall the Sun of righteousness arise, and healing shall be in his wings: and ye shall go forth, and bound as young calves let loose from bonds. 3And ye shall trample the wicked; for they shall be ashes underneath your feet in the day which I appoint, saith the Lord Almighty.”

The seal of King Hezekia of Judah, Jerusalem.

Judgement and cleansing through fire and the religious importance of fire in ritual observances are themes common to both Scripture and the Avestas. Both traditions proclaim a fiery apocalyptic judgement of the earth.

In the Avestas, Ahura Mazda is depicted as the Creator of the world (Yasna 31.7), omniscient (Yasna 31.13), omnipresent (Yasna 44.2), personal (Yasna 31.21), and just (Yasna 44.3), and in Scripture YHWH is also given such descriptions (Genesis 1.1-2 Chronicles 16.9, Psalm 139.1-2, Deuteronomy 32.4)

Zoroastrian texts describe two types of lesser divine entities called Ahuras and Daevas. Of course the Ahuras are much like Christian Angels and the Daevas are parrallel to demons in Christian tradition. One of the cheif reforms of Iranic religion brought on by Zoroaster was the condemnation of Daeva worship and their division from the Ahuras who were given Angelic status subordinate only to Mazda himself.

These Angels and demons in the Avestas are aligned with Spenta Mainyu (Holy Spirit) or Angra Mainyu (Evil Spirit). It is between these two forces that the battle between good and evil is waged, and men must choose their allegiances. As in Scripture the Avestas see the world divided into two camps: those who believe the Lie (Druj) and those who believe in Order (Asha).

In Yasna 30.3 Spenta Mainyu and Angra Mainyu are called twins. Likewise forces of good and evil may be manifest as twins in Scripture where we see Jacob and Esau as twin brothers. Some scholars claim Cain and Abel were also twins (though from different fathers through superfecundation) but I consider this impossible to either prove or disprove based on Scripture.

A silver drachm depicting YHWH struck by the Persian administration of Judea, Jerusalem.

Ultimate reward and retribution at the end of the age are both common themes within Zoroastrianism and Christianity. The Avestas teach the eventual victory of Mazda and the eternal defeat of Angra Mainyu and his minions. This is described in the Yasnas as “the last turning point in creation” (Yasna 43.5), when the whole world will be purged of evil and the kingdom of Ahura Mazda will be established. This is described in Yasna:

“So when there cometh the punishment of these evil ones, then, O Mazdah, at thy command shall Good Thought establish the Dominion in the Consummation, for those who deliver the Lie O Ahura, into the hands of the Right” 
-Yasna 30.8

Of course this runs parrallel to the Christian expectation of the purging of the earth of Satan and his brood and the establishment of the eternal Kingdom of God.

While clearly not perfect parrallels I believe the Avestas may proclaim a profane parrallel to Christ. In the 10th Yasht of the Avesta, Mithra is said to have a divine status the equal of Ahura Mazda, when Ahura Mazda speaks to the prophet Zoroaster: “Verily, when I created Mithra, the lord of the wide pastures, I created him as worthy of sacrifice, as worthy of prayer as myself, Ahura Mazda.” Together with his mother Anahita Mithra becomes the most important entity next to Ahura himself in Mazdayasna.

In the Danube region Mithraic monuments show Mithra shooting a rock from which water then gushes out. All throughout Scripture God is refered to as offering living water and being the fountain of living waters. Perhaps when the prophet Zoroaster came to purify Iranic spirituality and reestablish the worship of the highest God he returned this messianic figure to his proper place at the right hand of God.

The pagan Scythian religion seems to have had parallels with Zoroastrianism. Herodotus says that the Scythians worshiped a heptad of gods and in the Avestas the six Amesha Spentas (Good Spirits) are under (or emanate from) Mazda. It may be that Herodotus, viewing the world through purely pagan eyes, mistook the veneration of the Amesha Spentas for worship of a pantheon of wholly separate gods. This Zoroastrian heptad of the Amesha Spentas may run parrallel to the seven spirits of God (Isaiah 11.2-3, Revelation 1.4, 3.1 et al.)

Herodotus says that the deity he calls “Scythian Ares” was the only deity which the Scythians would make altars, images and temples for. Herodotus identifies this deity with Ares on account of his warlike nature. Of course the God of the Scythian Israelites had in past times been Ioue who is also a war God demanding exclusive rites and worship. Maybe Herodotus’ “Scythian Ares” is Ioue or perhaps the Scythians merely applied observances established in Israelism to worship of a pagan god.

The Behistun inscription.

While many Scythian descendants participated in polytheism many also practiced Mazdayasna. The Scythian Dahae were one of the first five nations amongst whom Zoroaster proclaimed his message. The Scythian Parthians liberated Iran from Macedonian rule and reconstructed the Avesta that had been destroyed by Alexander the Great. The Sassanids derived in part from Scythians and they are responsible for the more recent reconstruction of the Avestas.

In the Avesta’s Farvardin Yasht 13.144 the fravashis (souls) of the Dahae’s men and women are revered. The implication is that the Dahae, or some Dahae, were Zoroastrians worthy of perpetual veneration in each recitation of the Avestas. The Parthians are thought to be descended from the Dahae and so they too share in their Zoroastrian legacy.

While I would not consider the Avestas anywhere nearly as credible as Scripture, it is clear there was some relation between Zoroastrianism and ancient Israelism. Thus we see various offshoots of the Israelitic Scythian race such as the Dahae, Parthians and Sassanians practicing and championing Mazdayasna and related Mithraism.

Habiru: Reavers of the Fertile Crescent

‘Joshua at the Battle of Ai Attended by Death’
-John Trumbull

The Israelites are refered to in Scripture as Hebrews on occasion, but the founding Hebrew patriarch Eber predates Israel by many generations, and surely the broader Hebrews must have a history apart from that of Israel. Here we will explore that history and its relevance to Scriptural history.

Throughout the Fertile Crescent inscriptions of the 2nd millennium BC refer to a people known as Habiru or Hapiru. They are described throughout these inscriptions as nomads, pastoralists, mercenaries, brigands and travelling labourers and they seem to typically sit on the fringes of civilized society. There they either lived as reavers or offered their services as mercenaries and labourers to various peoples of the Fertile Crescent.

The earliest references to the Habiru are from Sumer and date from the Third Dynasty of Ur, around 2,000 BC. During this period there was a major expansion of Semitic speaking peoples, mainly Akkadians. Concurrent with this influx of Akkadians the term Habiru begins to appear in Sumerian documents.

The documents show that the Habiru were a new element in Sumerian society. Sumerian records show that the Habiru were active in service in the community, as were the Israelites in Egypt, and later in the court of Nebuchadnezzar.

Excavations at Kultepe and Alishar in Anatolia, uncovered several collections of letters and legal and economic texts from Assyrian trading outposts of the old Akkadian period. Among them was a letter from one Assyrian merchant to another requesting that he seek the release of Habiru men who were imprisoned at the palace of Shalahshuwe, an unidentified neighbour, probably to the North of Alishar. In this letter we find that the Habiru are located in central Anatolia and see the widespread dispersion of the Hebrews before Abraham’s time.

The Hebrews of Scripture were a far-reaching people known for their tendency to explore and travel. The Hebrew patriarch Jacob is called a “wandering Aramaean” (obed (Strong’s H6) Arammi (H761)) in Deuteronomy 26.5 in the Hebrew text.

In Genesis 14.13 in the Septuagint Abraham is called “Abraham the traveller” (perate, from Strong’s G4009). The King James reads “Abraham the Hebrew” as does Sir Lancelot Brenton’s Septuagint translation showing that both Sir Lancelot Brenton and the Septuagint translators understood Hebrew to mean traveller.

His sojourning through Syria, Egypt, Mesopotamia and Canaan with his hundreds of warriors (most likely Hebrews. Genesis 14.14), large caravan, herds and flocks seems quite in line with the mode of living attributed to the Habiru of profane inscriptions.

The Habiru were pastoralists who travelled with their herds and this often contrasted them with their urban Mesopotamian, Hittite and Egyptian neighbours. When performing labour or mercenary services they often recieved their payments in livestock. Likewise the Hebrew patriarchs of Scripture were semi-nomadic pastoralists, a mode of living to which they would later return when they came to be known to history as the Saka.

The ethnonym Hebrew derives from Eber (H5676) which Strong’s Concordance defines as:

“against, beyond, by, from, over, passage, quarter, other,

From abar; properly, a region across; but used only adverbially (with or without a preposition) on the opposite side (especially of the Jordan; ususally meaning the east) — X against, beyond, by, X from, over, passage, quarter, (other, this) side, straight.”

Eber derives from abar (H5674) for which Strong’s provides the following definition:

“alienate, alter, at all, beyond, bring over, through, carry over, overcome on,

A primitive root; to cross over; used very widely of any transition (literal or figurative; transitive, intransitive, intensive, causative); specifically, to cover (in copulation) — alienate, alter, X at all, beyond, bring (over, through), carry over, (over-)come (on, over), conduct (over), convey over, current, deliver, do away, enter, escape, fail, gender, get over, (make) go (away, beyond, by, forth, his way, in, on, over, through)…”

Of course such a name would be very fitting for a people such as the Habiru who spread themselves so far and wide. The Akkadian word eberu means “to cross over”, “to go over to the other side” or “to go through” much like the Hebrew word abar.ēru+%281%29&language=rawakkadian

Considering that the Habiru were a predominantly Semitic speaking people, a Semitic root shared between these Hebrew and Akkadian words seems a very likely candidate for the origin of the word Habiru.

While it is beyond the scope of this presentation it can be established that the Scythians/Saka were an offshoot of the Habiru/Hebrews. On page 46 of his work Four Old Iranian Ethnic Names Oswald Szemerenye offers the definition of “wanderer” or “vagrant nomad” for Saka stemming from the root sak- meaning “go, roam”. Thus it seems most likely that Saka is an Iranic translation of the Hebrew name Ibriy (H5680) which bears the same meaning.

‘Scythian Origins: the Lost Tribes in Iran, the Steppe and Europe’

Abdi-Heba, Egypt’s apointed ruler of Jerusalem in the Amarna period, wrote a series of letters to the Pharaoh in which he complained about the incursions of the Habiru. He was concerned that the Habiru were plundering the lands of the Pharaoh.

“Why do you not hear my call for help? All the governors are lost; the king, my lord, does not have a single governor remaining! Let the king send troops and archers, or the king will have no lands left. … All the lands of the king are being plundered by the Habiru. If archers are here by the end of the year, then the lands of my lord, the king, will be saved, but if the archers are not sent, then the lands of the king, my lord, will be lost.” 
-El-Amarna Letter 286

Compare the information in this letter with the following passage found in Joshua 10.1-5. 

“1 Now it came to pass, when Adonizedec king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them;

2 That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty.

3 Wherefore Adonizedec king of Jerusalem, sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying,

4 Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel.

5 Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it.”
-Joshua 10

The Bible states in Joshua 10.26 that Joshua defeated, captured and killed these kings, including the king of Jerusalem, Adoni-Zedek. It is very likely that Abdi-Heba and Adoni-Zedek are one in the same man. The reason being is that Adoni-Zedek is actually a title rather than a proper name. Adoni-Zedek means the “Lord of Zedek”, which is similar to the name Melchi-Zedek meaning “Prince of Zedek”. 

Melchi-Zedek was the ruler of Salem according to Genesis 14.18 and so the Hebrews would have associated this title with the prince of Salem, Salem being an early name for the city of Jerusalem. Thus the letters written by Abdi-Heba, concerning the encroachment of the Hebrews, were most likely written by Adoni-Zedek, mentioned in Joshua 10.1, or alternately by Adoni-Bezek, another king mentioned in Judges 1.7 who was defeated by Joshua and buried in Jerusalem.

This next letter is from Shuwardata, governor of Gath, who makes a mention of the chief of the Hebrews, possibly a reference to Joshua himself. 

“May the king, my lord, know that the chief of the Habiru has invaded the lands which your god has given me; but I have attacked him. Also let the king, my lord, know that none of my allies have come to my aid, it is only I and Abdi-Heba who fight against the Habiru chief. Zurata, the prince of Accho, and Indaruta, prince of Achshaph, were bribed with fifty chariots by the Habiru so that they would not come to my help; now they are against me. I plead with the king my lord, if you agree, send Yanhamu, and let us quickly go to war, so that the lands of the king, my lord, might be restored to their original boundaries!”
-Ancient Near Eastern Texts, page 487

Shuwardata of Gath is also mentioned in the following letter from Milkilu, a prince of Gezer and ally of Shuwardata. 

“Let it be known to the king that there is great hostility against me and against Shuwardata. I ask the king, my lord, protect his land from the approaching Habiru.” 
-El-Amarna Letter 271

These two men later seem to have offered allegiance to Joshua in the wake of his conquest as evidenced by a second letter from Abdi-Heba of Jerusalem.   

“See the deed which Milkilu and Shuwardata have done to the land of the king, my lord! They have the troops of Gezer, troops of Gath, and troops of Qeila. They have seized the land of Rubute. The land of the king has fallen away to the Habiri. And now, even a city of the Jerusalem district, Bit-Lahmi [Bethlehem] by name, a city of the king, has fallen away to the side of the people of Qeila. Let the king listen to Er-Heba, your servant, and send an army of archers that they might restore the land of the king to the king. For if there is no army of archers the land of the king will fall away to the Habiri.”
-El-Amarna Letter 290

Many scholars assert that Southern Canaan was not Israelite territory until much later, but as we have seen in the previous letter, the Habiru were active in the region at the time of Joshua’s conquest of Canaan. Chapters 10 to 12 in Joshua record their conquest, with the very names listed in the Amarna letters, including Lachish, Gezer and Gath. 

The El-Amarna letter 290 is particularly interesting because though Joshua destroyed  most of  the inhabitants of the cities he subdued, the city of Gath was spared. Joshua 11.22  states: “There was none of the Anakims left in the land of the children of Israel: only in Gaza, in Gath, and in Ashdod, there remained.”. Another letter indicates that the prince of Gezer and the prince of Shechem both surrendered to Joshua during the conquest of Canaan:

 “See the actions taken by Milkilu [prince of Gezer], and the sons of Lab’ayu [princes of Shechem], who have handed over the land to the Habiru.”
-El-Amarna Letter 287

This letter also confirms the Scriptures as these two cities were also spared in Joshua’s conquest, and they are mentioned together in Joshua 21.21. These and many other Amarna letters, from this same time frame, mention cities that had either been conquered by, or were fighting against the enroaching Hebrews. These cities match exactly with the cities Israel had captured as listed in the Book of Joshua and in Judges chapter one. The cities and lands include Lachish, Gezer, Ashkelon, Hazor, Gath, Keilah, Acco, Bethlehem, Gaza, Jerusalem, Achshaph, Carmel, Beth-Shean, Megiddo, Shechem, Makkedah, Ajalon and Zorah.

One of the Amarna letters indicates to us that the Habiru were slaves of the Egyptians as described in Scripture. Here Abdi-Heba uses Habiru in the sense of a social distinction rather than an ethnographic one as the Israelites themselves used the term. Nonetheless he testifies to the fact that the Habiru conquerors of Lachish were indeed former slaves.

““The arm of the mighty king conquers the land of Naharaim and the land of Cush, but now the Habiru have captured the cities of the king … Behold Zimreda, the townsmen of Lachish have smitten him, slaves who had become Habiru.”  
-El-Amarna Letter 288

A scene depicted in the tomb of Puyemre in Thebes dating to approximately 1475 BC during the reign of Thutmose III depicts a labourer straining wine. The accompanying inscription reads “straining out wine by the Habiru”. This shows that there were indeed Habiru in Egypt used for menial labour.

The prevailing narrative expressed by the Jewish archaeological authorities before the eyes of the secular world is one that attempts to distort the truth. They would have us believe that the Israelites were but an outgrowth of the indigenous Canaanite populace. Thus they evade further uncomfortable inquiry into their own spurious origins and the fate of ancient Israel.

‘The Satanic Origins of the Kenite, Canaanite and Edomite Jews’

The Jewish archaeological and linguistic authorities have greatly obfuscated the linguistic history of Canaan. However when one looks earnestly at the linguistic history of the Sinai Peninsula and Canaan it is evident that it affirms the testimony of Scripture and the Amarna letters. What is commonly called “proto-Canaanite” is actually the language of the Israelites of the Exodus which I would call Terahitic after the forebear of Abraham and Haran the father of Lot. Its writing system is “proto-Sinaitic” whose parent system is Egyptian hieroglyphics.

Descendants include “Biblical Hebrew”, “Edomite”, “Ammonite” and “Moabite”. This raises an interesting question? Why is it named “Canaanite” when none of these tribes are direct Canaanite descendants, but rather descend (paternally at least) from Shemites descended from Terah?

From “proto-Canaanite” comes “Canaanite” and there are two further developments from “Canaanite” identifiable with the Israelites: “Phoenician” and “Biblical Hebrew”. The languages of the Canaanites of Scripture (not as misidentified by Jewish archaeologists) are “Amorite” (perhaps properly proto-Canaanite) and its child “Ugaritic” (perhaps Canaanite).

Little is claimed by experts about “Amorite” beyond defining it as ancestral to “Ugaritic”. Neither language uses any of the “North-West Semitic” alphabets like “proto-Sinaitic”, “Canaanite”, “Phoenician” and “paleo-Hebrew” etc. Rather “Ugaritic” has its own cuneiform derived script.

The linguistic and alphabetical lineage from “proto-Canaanite” to “Canaanite” to “Phoenician” and “Biblical Hebrew” is properly the Israelite linguistic development. Of course if scholars understood this it would prompt a line of questioning which would ultimately discredit Jewry and Zionism.

The Phoenicians of Phoenicia’s maritime golden age were one and the same people as ancient Israel, and they were surely not kin of modern day Jews. Rather they established many important European tribes including Milesians, Carthaginians, Thebians and others.

‘The Israelite Origins of Europa: the Phoenicians in the West’

The movement of Sinaitic speech and script out of Egypt and the Sinai peninsula into Canaan at the time of the Exodus and the conquest of Canaan perfectly matches the biblical narrative as well as the account of the conquest of Canaan in the Amarna letters.

The Exodus of Moses was surely a very real historic event as all ancient writers agreed. The Greeks renowned Moses likening him to famous Aryan leaders and law-givers like Zalmoxis, Midas, Lycurgis and Zoroaster. They would never have held Moses in any esteem if they thought his most famous deeds to be mere fables. The Egyptians themselves had no apparent doubt of the Exodus either, only disputing minor details. Surely these events are historical and the bare evidence proves this though the Jews would prefer if we did not fully explore the matter.

The Antiquities of the Celtic Church

William Blake’s Illustration Joseph of Arimathea Among the Rocks of Albion in its second state after Blake’s 1773 original, engraved circa 1809

The world’s first above-ground church was founded in Britain by Jesus Christ’s uncle Joseph of Arimathea in Glastonbury in AD 37. Those saints in Joseph’s company founded other churches in Western Europe after departing from each other in Marseilles France.

These early Christians followed the same route to Western Europe that the ancient Israelites had sailed centuries before them bringing word of the risen Christ immediately to the lost sheep of the house of Israel.

‘The Israelite Origins of Europa: the Phoenicians in the West’

‘Scythian Origins: the Lost Tribes in Iran, the Steppe and Europe’

‘Dardan, Danaan and Dorian Origins: the Mediterranean Migrations of Ancient Israel’

‘The New Covenant with Israel’

Cardinal Caesar Baronius (AD 1538-1609) was a learned historian and librarian to the Vatican. In his Ecclesiastical Annals he identifies those that accompanied Joseph under section AD 35:

“the two Bethany sisters, Mary and Martha – their brother Lazarus – St. Eutropius – St. Salome – St. Cleon – St. Saturninus – St. Mary Magdalene – Marcella (the maid of the Bethany sisters) – St. Maxim (or Maximin) – St. Martial – St. Trophimus (Restitutus, the man who was born blind). Mary the mother of Jesus undoubtedly was not left behind.”

The Cardinal’s Annals quote the Acts of Magdalene for the record of the voyage to Marseilles and the preaching of the Gospel in the south of France by the Bethany family. The original manuscript was compiled by Rabanus Maurus, Archbishop of Mayence (AD 766-856), and a copy is in the Magdalen College Library at Oxford, England. Chapter 37, after listing names of those accompanying Joseph, describes their voyaging:

“Leaving the shores of Asia and favoured by an east wind, they went round about, down the Tyrrhenian Sea, between Europe and Africa, leaving the city of Rome and all the land of Italy to the right. Then happily turning their course to the right, they came near to the city of Marseilles, in the Veinnoise province of the Gauls, where the river Rhone is received by the sea. There, having called upon God, the great King of all the world, they parted; each company going to the province where the Holy Spirit had directed them; presently preaching everywhere, ‘the Lord working with them, and confirming the word with signs following’.”

Eusebius of Caesarea, (AD 260-340), one of the most comprehensive of ecclesiastical historians, wrote of Christ’s disciples in Demonstratio Evangelica, saying that “some have crossed the Ocean and reached the Isles of Britain.”

Tertullian (AD 155-222) wrote in his work Adversus Judaeos that the Celts of Britain, Spain and Gaul had already received and accepted the Gospel in his own time:

“…all the limits of the Spaniards, and the diverse nations of the Gauls, and the haunts of the Britons—inaccessible to the Romans, but subjugated to Christ.”

Adam: the Patriarch of One Race

‘The Creation of Adam’ -Michelangelo

One of the greatest misunderstandings of Scripture ever known is that Adam was the father of all hominids. He was not the father of all hominids, but only of one specific race.

It is widely known to science that there have been hominids inhabiting the planet long before the creation of Adam some 7.5 millennia ago (LXX chronology). Neanderthalensis, Rhodesiensis, Floriensis and Habilus et al. The ancestors of the world’s aboriginal races have been roaming the earth for tens of thousands of years if not more. Many insist that this is in contradiction to Scripture, but is it really?

It is clear in several places in Scripture that there were hominids inhabiting the planet before Adam. Cain found wives and founded an entire city in the land of Nod. There are several tribes in the Scriptures with no Adamic lineage, and two with specifically non-Adamic lineage. Tribes without Adamic lineage include Kennizites, Perizzites, Kadmonites, Rephaim and Kenites. The latter two descended from the Nephilim (the Rephaim) and Cain with his mysterious non-Adamic wives (the Kenites).

A thorough understanding of the events of Genesis 3 reveals that Cain himself was not fathered by Adam, and that the serpent who came to Eve in the garden was himself a pre-Adamite. In fact there existed an entire genealogical tree of races in Eden when Adam was placed there.

‘The Origins of the Serpent Seed’

Of course the flood of Noah did not cover the entire planet. While it is largely beyond the scope of this discussion, and has been covered extensively by better scholars, suffice it to say that the “earth” or “land” (erets in Hebrew, ge in Greek. Strong’s H776 and G1093) was only that land known to antedeluvian Adamic man; the Fertile Crescent and Mediterranean Basin.

Other hominids which existed all throughout the planet would have been largely unaffected, and thus we see the persistence of both the Kenites and Rephaim after the flood despite their absence on the ark. The belief that the flood of Noah was not a global event was also known to early Christians such as St. Theophilus of Antioch (Theophilus to Autolycus, book 3, chapter 18) and ancient Judaeans such as Flavius Josephus and Nicolaus of Damascus (Josephus’ Antiquities of the Judaeans 1.3.6). It is also evident that the early Christian writer Justin Martyr realized that the fallen Angels had survived the flood (Second Apology, chapter 5).

Christ himself references non-Adamites in several places in Scripture. In the parable of the wheat and the tares they are the tares planted by the adversary (Matthew 13.28). Christ told certain Judaeans that they descended from the Devil (John 8.44). Both Christ and John the Baptist called certain Judaeans a “race of vipers” or “brood of vipers” in reference to their partial descent from the serpent (Matthew 3.7, 23.33). Christ also told certain Judaeans their race was responsible for the blood of Abel spilled by their forebear Cain (Matthew 23.35-36).

There is a great deal more evidence to be found that there are non-Adamic races in Scripture, apocryphal biblical literature and early Christian writings which I have written at greater length concerning.

‘The Origins of the Non-Adamic Races’

‘The Satanic Origins of the Kenite, Canaanite and Edomite Jews’

‘The Serpent Race in the Gospel of Matthew’

Now I hope to have established that there are non-Adamic hominids in the world, and so we must address the obvious question this raises: which race is the seed of Adam? The answer is very obvious: Adam was the father of the Caucasoid races.

All the lands known to the Adamites of Genesis 10 were originally inhabited by Caucasoids, and to this day their populations all remain technically Caucasoid, though most are mingled with adjacent races. Even the southernmost region of the Adamic world, Ethiopia, remains technically Caucasoid (Aethiopid) to this day.

‘Concerning the Ancient Aethiops’

From the Horn of Africa in the far South to the Russian Steppe in the far North and from Iberia in the far West to India in the far East, all these lands are inhabited by Caucasoids of varying kinds. The nations of Genesis 10 encompass all the great nations of history including Egypt, Lydia, Assyria, Persia, Ionia, Babylon, Media and Thrace among others.

Of course all the evidence in Scripture verifies that the Adamites were Caucasoids. The very name Adam is derived from Strong’s H119 “’adam aw-dam’ to show blood (in the face), i.e. flush or turn rosy:–be (dyed, made) red (ruddy).”.

Physical descriptions in Scripture include “whiter than milk”, “white and ruddy” and describe a woman’s neck like an “ivory tower” and her eyes “like pools of water”. Of course these descriptions all indicate the hyper-depigmentation only exhibited with any frequency in Caucasoids.

‘Physical Descriptions and Depictions of the Adamites, Shemites, Hebrews, Israelites and Judahites’

I believe that science supports the contentions of Christian Identity regarding the genetic history of Caucasoids in relation to the information provided in Scripture. Depigmented skin is a relatively new trait in hominids which is thought to have came into being near the time of the creation of Adam.

All humans with the gene for blue eyes share a common ancestor from somewhere by the Black Sea near where Noah’s ark landed on Mount Ararat.

It is also known that around 70% of European men descend from just three bronze age patriarchs who lived around the time of the sons of Noah. These men may be Shem, Ham and Japheth, the sons of Noah.

This single male ancestor of half of all Western European men roughly correlates chronologically with the patriarch Abraham.

Lactose tolerance emerged about 7,500 years ago and today the ability to digest lactose is highly concentrated in Europeans. It is evident throughout Scripture that raw milk was a staple of the diets of Scriptural patriarchs (Genesis 18.8, 49.12, Deuteronomy 32.13-14, Song of Solomon 5.1, Isaiah 7.22, et al.).

I hope here to have established that the Adamic race is the Caucasoid race, and that there are other races of differing origins. Next time we will discuss the implications of this realization in later Scriptures and, ultimately, the fate of the world.

‘The Tree of Life: Redemption of the Adamic Race’

‘The Origins of the Non-Adamic Races’

‘The Serpent Race in the Gospel of Matthew’

‘The Satanic Origins of the Kenite, Canaanite and Edomite Jews’

“Verily, verily, I say unto thee, Except a man be born from above, he cannot see the kingdom of God.”
-Jesus Christ, John 3.3

Concerning the Ancient Aethiops

The duel of Achilles (L) and Memnon the Ethiopian (R), Vase of the Tyszkiewicz Painter, 6th century BC.

As many Christian Identity folks are already aware, many try to claim the Ethiopians/Cushites were negroes. Usually this is done in an attempt to support a universalist position. Favoured claims are that Moses’ wife Zipporah was a negress, that the Ethiopian eunuch was a negroe, or that Cush himself (or even his father Ham) was a negroe. These claims are all easily refuted, but that is not my purpose here, and many scholars have covered these matters at length.

Suffice it to say that Zipporah was a Midianite or a Cushite from the Ethiopia of Asia (Herodotus, Histories 3.94, 7.70, Josephus Antiquities 1.6.2). This is apparent from the fact that Moses met her in Midian (Exodus 2.15), of which her father was high priest (2.16) and that her father Jethro is elsewhere called a Midianite (Numbers 10.29).

The Ethiopian eunuch was clearly a Judaean serving in the Ethiopian Court, which is easily established by the fact that he possessed Scriptures (Acts 8.28) and was making a pilgrimage to the temple (8.27) where only Judaeans were permitted (Acts 21.28-29, the Temple Warning inscription). He was also converted before Cornelius and the agreement to convert the nations. Judaeans are elsewhere referred to as Parthians, Medes, Elamites, Cretes and Arabians according to their residence and not their ethnicity (Acts 2.5-11) and this is certainly the case with the Ethiopian eunuch.

Cush was the patriarch from whom descended Nimrod, the builder of the first great Adamic empire. Some say Nimrod was a bastard, but I’m sure we can all agree that an architect of the first great Adamic empire was certainly not a negroe or a mulatto.

My purpose here will be to elaborate on some of the facts concerning the racial history of Ethiopia as well as its present state today. Many look at the average Ethiopian, or select tribes of Ethiopia and see that they have dark brown or black skin and often have nappy hair. Some tribes in Ethiopia are in fact negroes (hereafter Congoids, the appropriate racial classification) but these are not autocthonous nor are they the majority. These Congoid populations in the Horn of Africa descend from more recent Nilotic and Bantu migrations alien to ancient Ethiopia. 

The fact is, that the racial archetype of Ethiopia (Aethiopid) is a subtype of the Caucasoid race and not the Congoid race! Aethiopids are a Mediterranid stabilized with a Congoid element with other Caucasoid influences in certain Aethiopic subtypes.

Aethiopids have large braincases and high vaulted skulls whereas Congoids have smaller braincases and low vaulted skulls. Aethiopids have no protrusion of the jaws as do Congoids and they also lack the large teeth of the Congoid race. The Aethiopid race lacks the rectangular shape of the palate and eye orbit typical of Congoids and also lacks their large and round nasal cavity.

Aethiopids typically have lighter skin and sometimes wavy or moderately curly hair. Aethiopids lack the wide and flat nose of the Congoid race and rather have long and narrow noses. They have limbs of typical Caucasoid proportions which lack the extra length of the Congoid’s limbs. They are by no means Congoid either in their morphology or craniometry. In layman’s terms they appear as if the skin of a Negroe was draped over the flesh and bone of a Caucasian.

The Rwandan genocide was motivated by the racial differences between the Aethiopic Tutsis and the predominantly Congoid Hutus. The Tutsis are sometimes called “the Jews of Africa” and may well descend in part from Edomite Jews dispersed into North East Africa following the Judaean wars.

‘The Satanic Origins of the Kenite, Canaanite and Edomite Jews’

I would now like to now quote Diodorus Siculus from his Library of Histories regarding the Ethiopians. After describing the civilised Ethiopians Diodorus Siculus goes on to describe in contrast the primitive hominids dwelling in Ethiopia and nearby regions.

“1 But there are also a great many other tribes of the Ethiopians, some of them dwelling in the land lying on both banks of the Nile and on the islands in the river, others inhabiting the neighbouring country of Arabia, and still others residing in the interior of Libya. 2 The majority of them, and especially those who dwell along the river, are black in colour and have flat noses and woolly hair. As for their spirit they are entirely savage and display the nature of a wild beast, not so much, however, in their temper as in their ways of living; for they are squalid all over their bodies, they keep their nails very long like the wild beasts, and are as far removed as possible from human kindness to one another; 3 and speaking as they do with a shrill voice and cultivating none of the practices of civilized life as these are found among the rest of mankind, they present a striking contrast when considered in the light of our own customs.” 
-Library of History, 3.8.1

When describing the civilized Ethiopians Diodorus makes no mention of their physical characteristics, but when he mentions the savages the first things he notes are their black skin, flat noses and wooly hair. I think that if Diodorus had observed these physical traits among the civilized Ethiopians, he would not have made specific note of them among the savage Ethiopians.

The civilized Ethiopians were probably rooted in the classic gracile Mediterranean stock that Diodorus was most likely already familiar with, and which is manifest in part among the most deeply rooted bloodlines of modern Ethiopia. It is very doubtful there were any purely Adamic Ethiopians in Diodorus’ time, but certainly there was a remnant of their civilization and blood.

On page 40 of Frank E. Romer’s translation of Pomponius Mela’s De Situ Orbis Libri III we read of Leucaethiopians or “White Ethiopians” inhabiting a certain region along the Libyan Sea.

“On those shores washed by the Libyan Sea, however, are found the Libyan Aegyptians, the White Aethiopians, and, a populous and numerous nation, the Gaetuli. Then a region, uninhabitable in its entire length, covers a broad and vacant expanse.”

In section 5.8 of Pliny the Elder’s Natural History we read again of White Ethiopians.

“If we pass through the interior of Africa in a southerly direction, beyond the Gaetuli, after having traversed the intervening deserts, we shall find, first of all the Liby-Egyptians, and then the country where the Leucaethiopians dwell.”

These sources do not agree on a single location for these White Ethiopians but both attest to their existence. It seems probable that these were separate colonies of the Ethiopians as the Ethiopians were dispersed over a wide geographical area during the time of Nimrod’s expansive empire. It is also probable that many fled Ethiopia in the wake of the incursions of Nilotic and Bantu tribes.

In the 4th-century AD a remnant of the Kushites continued to be perceived as distinct from the black tribes of the region. A 4th century victory stela commemorating the Axumite king Ezana contains inscriptions describing separate racial groups dwelling in ancient Nubia. The Ezana Stone names the Kasu (Kushites) and Red Noba who are both believed by scholars to have been Cushitic speakers related to the Egyptians. These are contrasted with the Black Noba population that was instead related to Nilotes and who likely spoke an Eastern Sudanic dialect. Here are some notable excerpts from the Ezana Stone showing the distinction between these tribes:

“Through the might of the Lord of All I took the field against the Noba when the people of Noba revolted, when they boasted and “He will not cross over the Takkaze,” said the Noba, when they did violence to the peoples Mangurto and Hasa and Barya, and the Black Noba waged war on the Red Noba and a second and a third time broke their oath and without consideration slew their neighbors and plundered our envoys and messengers whom I had sent to interrogate them, robbing them of their possessions and seizing their lance’s. … I arrived at the Kasu, fought them and took them prisoner at the confluence of the rivers Seda and Takaze. The towns of the Kasu with walls of stone which the Noba had taken were Tabito, Fertoti; and the troops penetrated to the territory of the Red Noba and my peoples returned safe after taking prisoners and booty, and killing by the might of the Lord of Heaven. And I erected a throne at the confluence.”

Another matter of anthropological interest to Ethiopia is the fact that Ethiopia is ethno-linguistically Afro-Asiatic (mainly Cushitic). Many are not aware, but Congoid peoples speak Niger-Congo or Nilo-Saharan languages which are distinct from the Afro-Asiatic languages spoken by the autocthones of Northern Africa and the Horn of Africa.

Today the autocthonous Afro-Asiatic speakers of the Horn of Africa retain a large portion of identifiable Eurasian genetic markers. The percentage of identifiable Eurasian markers peaks in Semitic and Cushitic speaking populations but also extends into adjacent populations. This is to say nothing of the regionally African genetic markers which cannot be clearly identified with any specific populations and which may be of Caucasoid origin.

In biblical times Ethiopia is one of the first Adamic nations to be lost to miscegenation.

“For I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.”
-Isaiah 43.3

It seems God placed these Hamites between Israel and the non-Adamic sub-Saharan Congoid tribes who had crossed the desert and begun to assault Northern Africa and the Horn of Africa. Note that Ethiopia and Egypt exist as nations (in the deracinated modern sense), but that God no longer counts them among the nations because they are all demonic hybrids today.

‘Fornication, Adultery and Idolatry: a Biblical Case Against Miscegenation’

‘The Origins of the Non-Adamic Races’

Some point to Jeremiah 13.23 as evidence that the Ethiopians originated as a dark skinned race.

“23If the Ethiopian shall change his skin, or the leopardess her spots, then shall ye be able to do good, having learnt evil.”
-Jeremiah 13

However Jeremiah wrote later than Isaiah who spoke in hindsight of God forfeiting Ethiopia and other Hamitic nations in Africa. Thus we should fully expect the Ethiopians of the time of Jeremiah to have been darkened and dissimilar to their original racial state.

The word Ethiopia itself is of interest. It is commonly thought to come from two Greek components. Aitho (to scorch) and ops (the face). Pure-blooded congoids do not commonly suffer greatly from sunburn, and it would seem that aithiops must describe a sunburn or tan. The component aithos itself may be taken to mean “shining” and if we take aithiops to mean “shining face”, then neither can this describe a Congoid, whose face absorbs light rather than reflecting it.

Some have claimed the Hebrew word Kuwsh means “black”, but no such definition is offered by any reputable lexicographers. It is said to be of foreign (i.e. non-Hebrew) derivation and the etymology is unknown. From Strong’s Exhaustive Concordance:

“Kûwsh, koosh; probably of foreign origin; Cush (or Ethiopia), the name of a son of Ham, and of his territory; also of an Israelite:—Chush, Cush, Ethiopia.”

Gesenius’ entry for Kuwsh.

I believe that in light of this evidence the Scriptural narrative and Christian Identity position concerning the Ethiopia of Africa is wholly validated. In Ethiopia we see a land founded by White Hamites (in my opinion the Mediterranean race).

Ham had no promise of enduring posterity as Shem does through Israel, and today the Mediterranean race is found bred into adjacent races, whether Nordids in Western Europe or Congoids in the Horn of Africa. Every land where we today see Caucasoids (be they Aethiopids, Vedoids, Arabids or Turanids et al.) was once a domain belonging to the Adamic race, and Ethiopia is no exception.

(L to R) Andromeda (an Ethiopian), Perseus and Cepheus (Andromeda’s father, King of Ethiopia), Vase of the Sisyphus Group, 5th century BC.

‘Adam: The Patriarch of One Race’

‘The Origins of the Non-Adamic Races’

The Origins of the Serpent Seed

‘The Temptation of Eve’-John Roddam Spencer Stanhope

To understand our current plight as Christians we must have an understanding of the origins of not only ourselves, but of our adversaries. After the creation of Adam and his placement in the garden of Eden there was to be found a tree of knowledge of good and evil. Many understand this tree to be literal. Some understand it to be symbolic, but what is the symbolism?

It is evident in numerous places all throughout the prophets and the New Testament that trees, vines and other plant life symbolize people, families, nations and races. We will now establish this idiom (particularly as pertaining to nations and races) with a few examples from Scripture.

Here the prophet Jeremiah speaks of the fornication of Israel in mingling with the other nations:

“20For of old thou hast broken thy yoke, and plucked asunder thy bands; and thou has said, I will not serve thee, but will go upon every high hill, and under every shady tree, there will I indulge in my fornication.

21Yet I planted thee a fruitful vine, entirely of the right sort: how art thou a strange vine turned to bitterness!

22Though thou shouldest wash thyself with nitre, and multiply to thyself soap, still thou art stained by thine iniquities before me, saith the Lord.”
-Jeremiah 2

‘Fornication, Adultery and Idolatry: a Biblical Case Against Miscegenation’

Here the prophet Ezekiel describes Assyria as a tall and proud tree:

“3Behold, Assyria was a cypress in Libanus, and was fair in shoots, and high in stature: his top reached to the midst of the clouds.

4The water nourished him, the depth made him grow tall; she led her rivers round about his plants, and she sent forth her streams to all the trees of the field.”
-Esekiel 31

Here the prophet Isaiah relates God’s promise to renew and replenish the nation of Israel:

“5I will be as dew to Israel: he shall bloom as the lily, and cast forth his roots as Libanus.

6His branches shall spread, and he shall be as a fruitful olive, and his smell shall be as the smell of Libanus.

7They shall return, and dwell under his shadow: they shall live and be satisfied with corn, and he shall flower as a vine: his memorial shall be to Ephraim as the wine of Libanus.

8What has he to do any more with idols? I have afflicted him, and I will strengthen him: I am as a leafy juniper tree. From me is thy fruit found.”
-Hosea 14

Here John the Baptist refers to the Edomites among the Pharisees as a race of vipers and promises that this bad race, represented as a tree not bearing good fruit, is to be hewn down:

“7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O offspring of vipers, who hath warned you to flee from the wrath to come?

8 Bring forth therefore fruits meet for repentance:

9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

11 I indeed baptize you with water unto repentance. but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.”
-Matthew 3

‘The Serpent Race in the Gospel of Matthew’

‘The Satanic Origins of the Kenite, Canaanite and Edomite Jews’

There is another idiom which must be established if we are to understand the events in the garden and the fall of Adamic man. Here we will provide a witness from Scripture that the act of eating, particularly of eating what is forbidden, is symbolic of sexual intercourse.

“20This is the way of an adulteress:
she eats and wipes her mouth
and says, “I have done no wrong.””
-Proverbs 30

While it is only an apocryphal book, 4 Maccabees also illuminates another facet of this matter, indicating to us that the author of 4 Maccabees understood the sexual nature of the temptation of Eve.

“7 And the righteous mother of the seven children spake also as follows to her offspring: I was a pure virgin, and went not beyond my father’s house; but I took care of the built-up rib [Adam’s rib]. 8 No destroyer of the desert, or ravisher of the plain, injured me; nor did the destructive, deceitful snake, make spoil of my chaste virginity; and I remained with my husband during the period of my prime.”
-4 Maccabees 18

The notion that Eve lay with the serpent was certainly known to Christians in the past. The Protovengelion, also known as the Gospel of James, is an an apocryphal Christian text of the 2nd century AD and in it we see that the author clearly understood the sexual nature of Eve’s transgression. 

“1 And when her sixth month was come, Joseph returned from his building houses abroad, which was his trade, and entering into the house, found the Virgin grown big: 2 Then smiting upon his face, he said, With what face can I look up to the Lord my God? or, what shall I say concerning this young woman? 3 For I received her a Virgin out of the temple of the Lord my God! and have not preserved her such! 4 Who has thus deceived me? Who has committed this evil in my house, and seducing the Virgin from me, hath defiled her? 5Is not the history of Adam exactly accomplished in me? 6For in the very instant of his glory, the serpent came and found Eve alone, and seduced her. 7Just after the same manner it has happened to me. 8 Then Joseph arising from the ground, called her, and said, O thou who hast been so much favoured by God, why hast thou done this? 9 Why hast thou thus debased thy soul, who wast educated in the Holy of Holies, and received thy food from the hand of angels? 10 But she, with a flood of tears, replied, I am innocent, and have known no man …”
-Protevangelion, 10:1-10

Another Christian text of the Celtic Church also testifies to the sexual nature of Eve’s seduction by the serpent. This testimony comes from an 8th century text known as the Loca Monachorum which contains a question and answer liturgy. 

“Who died but was never born? (Adam).

Who gave but did not receive? (Eve, milk).

Who was born but did not die? (Elias and Enoch)

Who was born twice and died once? (Jonas the prophet, who for three days and three nights prayed in the belly of the whale. He neither saw the heavens nor touched the earth).

How many languages are there? (Seventy-two).

Who spoke with a dog? (St. Peter).

Who spoke with an ass? (Balaam the prophet).

Who was the first woman to commit adultery? (Eve with the serpent).

How were the Apostles baptized? (The Saviour washed their feet).”
-Ms. 908, The Loca Monachorum

One may reasonably dispute the authenticity of the Protevangelion and even perhaps the validity of the contents of the Loca Monachorum, but one may not reasonably dispute the fact that two geographically unconnected Christian assemblies centuries apart both understood that Eve committed adultery with the serpent.

Now that we have begun to see these idioms in Scripture and apocryphal biblical literature we will look to the profane literature of Mesopotamia so that we may further establish the nature of these ancient Shemitic idioms.

In the Akkadian Epic of Gilgamesh (a Shemitic text extant in the time of Moses) the wild beast-man Enkidu is seduced by a harlot for the purpose of captivating and taming him:

“Go, my hunter, take with thee a harlot-lass.
When he waters the beasts at the watering-place,
She shall pull off her clothing, laying bare her ripeness.
As soon as he sees her, he will draw near to her.
Reject him will his beasts that grew up on his steppe!”
-The Epic of Gilgamesh, tablet 1, part 3, lines 40-45

Notice that the sexual appeal of the harlot is described as ripeness, a characteristic of fruit. Now we will see as the harlot comes to Enkidu what comes of such seduction:

“The lass freed her breasts, bared her bosom,
And he possessed her ripeness.
She was not bashful as she welcomed his ardor.
She laid aside her cloth and he rested upon her.
She treated him, the savage, to a woman’s task,
As his love was drawn unto her.
For six days and seven nights Enkidu comes forth,
Mating with the lass.
After he had (his) fill of her charms,
He set his face toward his wild beasts.
On seeing him, Enkidu, the gazelles ran off,
The wild beasts of the steppe drew away from his body.
Startled was Enkidu, as his body became taut,
His knees were motionless – for his wild beasts had gone.
Enkidu had to slacken his pace – it was not as before;
But now he had [wi]sdom, [br]oader understanding.
Returning, he sits at the feet of the harlot.
He looks up at the face of the harlot,
His ears attentive, as the harlot speaks;
[The harlot] says to him, to Enkidu:
‘Thou art [wi]se, Enkidu, art become like a god!
Why with the wild creatures dost thou roam over the
Come, let me lead thee [to] ramparted Uruk,
To the holy temple, abode of Anu and Ishtar,
Where lives Gilgamesh, accomplished in strength,
And like a wild ox lords it over the folk.’”
-The Epic of Gilgamesh, tablet 1, part 4, lines 16-39

Notice that after lying with the harlot that Enkidu “had wisdom, broader understanding”, and that his seductress tells him he had “become like a god” just as we see in Genesis:

“5For God knew that in whatever day ye should eat of it your eyes would be opened, and ye would be as gods, knowing good and evil. 6And the woman saw that the tree was good for food, and that it was pleasant to the eyes to look upon and beautiful to contemplate, and having taken of its fruit she ate, and she gave to her husband also with her, and they ate. 7And the eyes of both were opened, and they perceived that they were naked, and they sewed fig leaves together, and made themselves aprons to go round them.”
-Genesis 3

Observe that Adam and Eve are now ashamed of their nudity and conceal it, showing clearly the sexual nature of their shame.

As elsewhere in the Scriptures the serpent is Satan or one of his brood and it is clear that he and his ilk were cast down to earth where they and their brood are known idiomatically as the serpent and it’s seed aka a “race of vipers” or a “brood of vipers” (Genesis 3.15, John 8.44, Matthew 3.7, 23.33 et al.).

“18 And he said unto them, I beheld Satan as lightning fall from heaven.”
-Luke 18

“7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,

8 And prevailed not; neither was their place found any more in heaven.

9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.”
-Revelation 12

Many will point to the opening verse of Genesis 4 as evidence that Adam sired Cain. There is good indication that the extant text of Genesis 4.1 is corrupt, however I believe we must work with the extant text as we have it. Nonetheless it must be noted that Genesis 4.1 is an imperfect witness.

While a single witness is insufficient basis for doctrine by itself, the extant text of Genesis 4 merits further analysis. Here we will quote from the King James Version to start.

“And Adam knew Eve his wife; and she conceived, and bare (tikto, G5088, yalad, H3205) Cain, and said, I have gotten a man from the Lord.

2 And she again (prostithemi, G4369, yasaph, H3254) bare (tikto, G5088, yalad, H3205) his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.”
-Genesis 4

One might conclude that this describes Adam siring Cain and Abel on separate occasions, but there is more to this passage than meets the eye upon a reading of most English translations. Both tikto and yalad refer to travailing in birth and not to pregnancy itself.

Strong’s Exhaustive Concordance, G5088:
“bear, be born, bring forth
A strengthened form of a primary teko tek’-o (which is used only as alternate in certain tenses); to produce (from seed, as a mother, a plant, the earth, etc.), literally or figuratively — bear, be born, bring forth, be delivered, be in travail.”

Thayer’s Greek-English Lexicon, G5088:
“1) to bring forth, bear, produce (fruit from the seed) 
1a) of a woman giving birth 
1b) of the earth bringing forth its fruits 
1c) metaph. to bear, bring forth

Strong’s Exhaustive Concordance, H3205:
“bear, beget, birthday, born, make to bring forth children, young, bring up, calve,
A primitive root; to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage — bear, beget, birth((-day)), born, (make to) bring forth (children, young), bring up, calve, child, come, be delivered (of a child), time of delivery, gender, hatch, labour, (do the office of a) midwife, declare pedigrees, be the son of, (woman in, woman that) travail(-eth, -ing woman).”

In most translations of Genesis 4.2 prostithemi and yasaph are rendered “again”, but these words may both be understood to refer to continuance or addition. Thus they do not indicate a separation of the events of verses 1 and 2.

Strong’s Exhaustive Concordance, G4369:
“add, give more, increase
From pros and tithemi; to place additionally, i.e. Lay beside, annex, repeat — add, again, give more, increase, lay unto, proceed further, speak to any more.”

Thayer’s Greek-English Lexicon, G4369:
“1) to put to 
2) to add 
2a) i.e. to join to, gather with any company, the number of one’s followers or companions 
2a1) he was gathered to his fathers i.e. died”

Strong’s Exhaustive Concordance, H3254:
“add, again, any more, cease, come more, conceive again, continue, exceed,
A primitive root; to add or augment (often adverbial, to continue to do a thing) — add, X again, X any more, X cease, X come more, + conceive again, continue, exceed, X further, X gather together, get more, give more-over, X henceforth, increase (more and more), join, X longer (bring, do, make, much, put), X (the, much, yet) more (and more), proceed (further), prolong, put, be (strong-) er, X yet, yield.”

According to the definitions offered here for these Greek and Hebrew words one might reasonably understand Genesis 4.1-2 to refer to the birth of twins.

“And Adam knew Eve his wife, and she conceived and birthed Cain and said, I have gained a man through God. And she continued and birthed his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.”

Upon birthing Cain Eve says “I have gained a man through God”, but we should not take the claim of the first sinner at face value. Rather it must be that Eve was making an excuse for the strange child she’d birthed. It should be noted that she had nothing to say about a divine role in the birth of Abel.

It is hardly a rare occurence that a man lies with his wife only for her to conceive by another man and of course twins need not share a father. The process by which two or more ova from the same cycle are fertilized by sperm from separate acts of sexual intercourse with two different fathers is known as superfecundation. While this is a relatively rare occurrence, there is good reason to believe that this was the case with Cain and Abel.

Note that after the birth of Cain, it never says that Adam knew Eve again before birthing Abel. Yet later on when Seth is conceived we read that Adam knew Eve (Genesis 4.25). Why should we not find that Adam lay with Eve again to conceive Abel? Because Cain and Abel were twins and Adam had already conceived Abel when he knew Eve in verse 1.

While great care is taken to record genealogies in Scripture, never once is Cain listed as a descendant of Adam. Cain’s descendants have their own genealogies in Genesis 4, separate from those of Adam’s descendants listed in Genesis 5. Genesis 5 begins with “This is the book of the generation of Adam”, yet the Kenites are nowhere to be found there.

Seth was the replacement for Abel, while Cain was overlooked (Gen 4.25), something that would’ve been unneccessary if Cain were legitimate seed of Adam. Enoch was seventh from Adam (Jude 1.14) and his six predecessors were Abel, Seth, Enos, Cainan, Mahalaleel and Jared. This also excludes Cain from Adamic lineage.

Noah was the eighth proclaimer of righteousness (2 Peter 2.5). Counting patriarchs up to Noah we find Adam, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch Methuselah, Lamech, and Noah. This amounts to 10 patriarchs. Abel is not to be counted because he was never a patriarch as his life was cut short by Cain. 

Enoch and Lamech were both outlived by their fathers and thus neither of them were ever to be counted as head patriarchs. Thus we can conclude that there were only eight patriarchs counting up to Noah. Of course Cain was discounted because, though he was the Kenite patriarch, he was not a son of Adam, nor was he righteous.

According to John (1 John 3.12) Cain was of “that wicked one”. Of course this phrase does not describe Adam. In Luke 11.44-51 and Matthew 22.29-35 Jesus rebukes Judaean scribes, Pharisees and lawyers and connects them to the Devil and Cain.

Christ states in these passages that He holds their race responsible for all the righteous blood shed upon the earth from Abel unto Zacharias, the father of John the Baptist. This links one race from Cain in Eden to the 1st century Judaeans. 

The Pharisees were a mix of Israelites and Edomites like the rest of the 1st century Judaeans, but the scribes may have had among them Kenites, as some Kenites had been employed as scribes by the Judahites even before the Edomites began to be absorbed into Judaea (1 Chronicles 2.55).

The Kenites had become absorbed into the Canaanite nations at an early time, and Esau-Edom had become absorbed partially into the Canaanites, thus all three tribal groups carried some of Cain’s DNA. It is also likely that many of the Judaean elders were Canaanites themselves (Susanna 1.56) and so it’s possible all three cursed lineages had direct descendants in the 1st century Judaean populace, particularly among scribes and Pharisees. Thus Christ rightly accuses their brood of shedding the blood of Abel and Zacharias, and of all the righteous priests of God.

In John 8.38-44 Christ tells this race in no uncertain terms that they are descended from the Devil and that their father was “a murderer from the beginning”. This phrase of course can only describe Cain.

After Jesus states this these Judaeans are immediately defensive saying “we are not born of fornication”. This indicates that they well knew that he was referring to their ancestry. He continues to affirm his accusation by saying that their father is the father of lies and a murderer from the beginning. These Judaean’s denial of their bastardized heritage in verse 41 is a reference to Malachi 2 where we find that Judah has married the daughter of a strange God.

“10Have we not all one father? hath not one God created us? why then doth every one of us despise his brother, violating the covenant of our fathers? 

11Juda hath transgressed, and abomination hath been committed in Israel, and in Jerusalem: for Juda hath profaned the holiness of the Lord, which he loved, and hath married the daughter of a strange god. 

12The Lord will cut off the man that hath done this, both the master, and the scholar, out of the tabernacles of Jacob, and him that offereth an offering to the Lord of hosts.”
-Malachi 2

This of course refers to the mingling of the sons of Judah with the daughters of Canaan who indeed descended in part from the devil’s brood. Thus Jesus rightly tells them they do the deeds of their father the devil. 

‘The Satanic Origins of the Kenite, Canaanite and Edomite Jews’

I believe it is clear in light of this evidence, that the serpent was of Satan’s brood, and that the tree Eve ate of was that brood who had known both good (pure Angelic glory) and evil (rebellion from God and the corruption of races) as described in Genesis 6, Jude and all of the extant Enoch literature. I hope that it is also clear to my readers that when Eve ate of the tree she brought sin into the world through this act of fornication and the offspring thereof: Cain and his Kenite progeny.

‘The Origins of the Non-Adamic Races’