FROM REALHISTORYWWW.COM
Ancient Man and His First Civilizations
How did Jesus and the Hebrews become WHITE?
How did the Hebrews turn White? Of course they didn't
really; just in the imaginations, and then the histories of White
people. Who for probably practical reasons, decided that Hebrews, and
also the Blacks who originally lived in the Country's that they took
over, should all become White for posterity's sake.
Seeing as how it only takes three generations to turn a
Black person into a White person (and visa versa). No doubt there came a
time when as Europe's formerly bi-racial populations, became more
homogeneously White, White people decided that they could no longer
acknowledge that all that they knew and had, was derived from the minds
and labors of Black people - even down to their religious beliefs. The
logic no doubt being that Whites could not progress to their full
potential, if they were always looking up to Blacks, as the
personification of knowledge and wisdom. So a change had to be made, and
at some point, by somebody, that change began.
Of course, we have no way of knowing when this process
of Whitinizing Blacks began, or who did it, or where it was first done.
But we do have some materials by which we can track the process,
somewhat.
But first, let us go back to see what Hebrews REALLY
looked like. The earliest authentic pictures of real Hebrews that we
have, date back to before Christ. They are Assyrian relief's showing
Hebrews, and others that they conquered, in pictorial scenes detailing
the battles fought, with associated text. These relief's decorated
Assyrian palaces, and were no doubt used to gloat over their conquest
of the Hebrews and others. Here we are using pictures of: Assyrian
King Shalmaneser IIIs "Black Obelisk" (858 B.C.). Assyrian king
Tiglath-pilesar III’s relief's of his conquest of a city near the Sea of
Galilee (730 B.C.). Assyrian King Sennacherib’s relief's of the
conquest of the Judean City of Lachish (701 B.C.). The four pictures
below, are from those Assyrian relief's. (These relief's are stored in
the British Museum, London England).
Today, many Black men still favor the short hair and beard of some Hebrews.
It is worth mentioning, that the Hebrews were just as
literate, and just as artistic as the other Black civilizations around
them. The reason that we have to depend on outside sources for pictures
of them, is because Whites destroyed all that the Hebrews ever created.
Even down to the very religious writings that they claim to worship by.
That fact is that ALL Hebrew writings, even the
SEPTUAGINT {the original Bible}, which was only roughly Hebrew (it was
made for
the Greek King of Egypt, Ptolemy II (Philadelphus) in
282-246 B.C.), has been destroyed. Everything except for the "Dead Sea
Scrolls"
which were found in 1947, in Qumran, a village situated about twenty
miles east of Jerusalem. The Scrolls are under the joint custody of the
Catholic Church and the Israelis. The translated contents of those
Scrolls has never been made public, and probably never will be - no
doubt the differences in teachings and facts would be irreconcilable.
(A few inconsequential snippets have been made public - the entire
Scrolls is a huge work, which contains the entire old Testament plus
many other works).
Why wasn't the material in these pages destroyed?
Because after it's fall, Assyria came under the control of the Persian
Empire, which was itself a Black Empire. It then came under the control
of Greeks, who were at that time, seeking to merge with the Black
Persians, not in denying that they were Black people. Then Assyria again
came under Persian control, and then finally under the control of the
original Black Arabs. So at the time when Whites were destroying
vestiges of Black history, they had no access to the Assyrian artifacts.
But at those times when Whites did have control of an
area, they seem to have been very through in destroying all vestiges of
the former Black inhabitants; there is nothing left to suggest that
Carthage was a Black city, Mesopotamia and the Indus Valley
civilizations are some of the oldest known, yet very little is left -
next to nothing in the Indus valley. Ancient Anatolia (Turkey), was home
to many great and famous civilizations, but very little has been found
there. The Egyptian artifacts, of which there are many, were mostly
recovered in modern times, when Whites rather than simply destroy,
instead modify artifacts; sometimes just by breaking the noses off, in
order to make them look like White people, and then proudly display them
as proof of the White mans greatness.
The Khazars, a Turkish tribe who had established a
Kingdom in the Caucasus region, and converted to Judaism in the 8th
century A.D. Must have seen the doings of the Romans and Greeks, and
seen it as an opportunity for them to take over the Hebrew identity, and
thus control of the orthodox branch of the Hebrew religion - which
indeed they did. They logically thinking that if Jesus can be White, why
not then, the entire Hebrew nation - which was by then a diaspora
anyway. The Islamist side-stepped the entire issue by forbidding imagery
of any kind.
Color struck: America's White Jesus is a global export and false product
By Wesley Muhammad, PhD.
What color was Jesus? Most American Christians—Black and
White—would dismiss this question as both irrelevant and unanswerable as
the Gospels fail to give us a physical description. The irony is that
most of these same Americans in their heart of hearts are pretty
confident any way that they know what color Jesus was. They attend
churches with images of a tall, long haired, full bearded White man
depicted in stained glass windows or painted on walls, and they return
home to the same depictions framed in their living room or illustrating
their family Bibles.
Further compounding the irony is the fact that America actually
has an obsession with the (presumed) color of Christ and has exported
her White Americanized Savior around the world, as recently documented
by Edward J. Blum and Paul Harvey in their book, The Color of Christ:
The Son of God and the Saga of Race in America (2012).
In fact, the world’s most popular and recognizable image of
Christ is a distinctly 19th-20th century American creation. It is true
that versions of the “White Christ” appear in European art as early as
the 4th century of the Christian era, but these images coexisted with
other, nonwhite representations throughout European history. The
popularity of the cult of the Black Madonna and Black Christ throughout
Europe is evidence of the fact that the European ‘White Christs’ never
acquired the authority and authenticity that the White Christ now has
globally. This Christ and his authority are American phenomena. As a
predominantly Protestant nation Early America rejected the imaging of
Christ that characterized European Catholicism.
By the mid-19th century, however, in response to American
expansion, splintering during the Civil War and subsequent
reconstructing, “Whiteness” took on a new significance and a newly-
empowered “White Jesus” rose to prominence as the sanctifying symbol of a
new national unity and power. As Blum and Harvey observe:
“By
wrapping itself with the alleged form of Jesus, whiteness gave itself a
holy face … With Jesus as white, Americans could feel that sacred
whiteness stretched back in time thousands of years and forward in
sacred space to heaven and the second coming … The white Jesus promised a
white past, a white present, and a future of white glory.”
As America rose to superpower status in the 20th century she
became the world’s leading producer and global exporter of White Jesus
imagery through film, art, American business, and Christian missions,
and has thereby defined the world’s view of the Son of God. This
globally recognizable Jesus is a totally American product. Indeed, he is
an American. Warner Sallman’s iconic image of Jesus called Head of
Christ (1941) became the most widely reproduced piece of artwork in
world history and its depiction the most recognizable face of Jesus in
the world. By the 1990s it had been printed over 500 million times and
achieved global iconic status. With smooth white skin, long, flowing
blondish-brown hair, long beard and blue eyes, this Nordic Christ
consciously disguised any hint of Jesus’s Semitic, oriental origin—and
departed from the older European depictions. It both shaped and was
shaped by emerging American ideas of whiteness. The beloved White Jesus
of today’s world was Made in America.
What, then, did Jesus actually look like? Despite the absence of a
detailed description of Jesus’s physical appearance in the Gospels
(though John the Revelator saw the risen Christ apparently with wooly
hair and black feet, Rev. 1:14-15), there are non-biblical evidences
that actually allow us to visualize the Son of God from Nazareth.
Revelation 1:14-15 - King James Version (KJV)
14) His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
15) And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.
The first century Jewish writer Josephus (37-100 AD) penned the
earliest non-biblical testimony of Jesus. He reportedly had access to
official Roman records on which he based his information and in his work
Halosis or the “Capture (of Jerusalem),” written around 72 A.D.,
Josephus discussed “the human form of Jesus and his wonderful works.”
Unfortunately his texts have passed through Christian hands which
altered them, removing offensive material. Fortunately, however,
Biblical scholar Robert Eisler in a classic 1931 study of Josephus’
Testimony was able to reconstruct the unaltered testimony based on a
newly-discovered Old Russian translation that preserved the original
Greek text. According to Eisler’s reconstruction, the oldest
non-Biblical description of Jesus read as follows:
“At that time also there appeared a certain man of magic power …
if it be meet to call him a man, [whose name is Jesus], whom [certain]
Greeks call a son of [a] God, but his disciples [call] the true prophet …
he was a man of simple appearance, mature age, black-skinned
(melagchrous), short growth, three cubits tall, hunchbacked, prognathous
(lit. ‘with a long face’ [macroprosopos]), a long nose, eyebrows
meeting above the nose … with scanty [curly] hair, but having a line in
the middle of the head after the fashion of the Nazaraeans, with an
undeveloped beard.”
This short, black-skinned, mature, hunchbacked Jesus with a
unibrow, short curly hair and undeveloped beard bears no resemblance to
the Jesus Christ taken for granted today by most of the Christian world:
the tall, long haired, long bearded, white-skinned and blue eyed Son of
God. Yet, this earliest textual record matches well the earliest
iconographic evidence.
The earliest visual depiction of Jesus is a painting found in
1921 on a wall of the baptismal chamber of the house-church at Dura
Europos, Syria and dated around 235 A.D. The Jesus that is “Healing the
Paralytic Man” (Mark 2:1-12) is short and dark-skinned with a small
curly afro - see below.
This description has now been supported by the new science of
forensic anthropology. In 2002 British forensic scientists and Israeli
archaeologists reconstructed what they believe is the most accurate
image of Jesus based off of data obtained from the multi-disciplinary
approach. In December 2002 Popular Science Magazine published a cover
story on the findings which confirm that Jesus would have been short,
around 5”1’, hair “short with tight curls,” a weather-beaten face “which
would have made him appear older,” dark eyes and complexion: “he
probably looked a great deal more like a dark-skinned Semite than
Westerners are used to seeing,” they concluded. The textual, visual, and
scientific evidence agrees, then: Jesus likely was a short,
dark-skinned Semite with short curly hair and dark eyes.
Colossians 1:15 describes Christ as the “image of the unseen God”
and in the Gospel of John (12:45; 14:9) Jesus declares that whoever
sees him has seen God. What Jesus “looks like” then is not irrelevant as
it is in some way a pointer to God Himself. |
Let us proceed then, with our pictorial essay of how Jesus, and thus, the Hebrews TURNED WHITE!
 |
The Alexamanos Graffito, dating from c.200 AD or earlier, is
an interesting early parody of Christianity. This early graffito
(wall-scratching; singular of graffiti) was discovered in 1857 in a
guardroom on Palatine Hill near the Circus Maximus in Rome, and is now
in the Palatine Antiquarian Museum.
The drawing shows a man with an ass's head being crucified, to
which a youth is raising his hand as if in prayer. The text in Greek
reads: ALE, XAMENOS, SEBETE, THEON. which means, "Alexamenos worships
his god." Before Christianity, the Hebrews had already been charged with
worshipping an ass; this was probably the basis of this accusation
being directed at Christianity.
|
 |
This wall painting, depicting the Healing of the
Paralytic, is the earliest known representation of Jesus, dating from
about 235 AD. The painting was found in 1921 on the left-hand wall of
the baptismal chamber of the house-church at Dura-Europos on the
Euphrates River in modern Syria. It is now part of the Dura Europos
collection at the Yale University Gallery of Fine Arts.
|
 |
This fresco of the Good Shepherd was found on
the ceiling of the Vault of Lucina in the Catacomb of Callixtus in Rome.
The construction of the vault itself has been dated to the second half
of the 2nd century, but the use of the red and green lines to divide the
space (similar to the chambers under San Sebastiano) has suggested the
first half or middle of the 3rd century for this fresco.
The image of Jesus as the Good Shepherd was an especially
popular motif in the early Christian centuries. It was based on several
biblical passages, including the 23rd Psalm and sayings of Jesus, and is
also an adaptation of a popular pagan image.
|
 |
This fresco of the Good Shepherd was found on the ceiling of
the Vault of Lucina in the Catacomb of Callixtus in Rome. The
construction of the vault itself has been dated to the second half of
the 2nd century, but the use of the red and green lines to divide the
space (similar to the chambers under San Sebastiano) has suggested the
first half or middle of the 3rd century for this fresco.
The image of Jesus as the Good Shepherd was an especially
popular motif in the early Christian centuries. It was based in several
biblical passages, including the 23rd Psalm and sayings of Jesus, and is
also an adaptation of a popular pagan image.
|
 |
| This fresco of Christ Among the Apostles is in an arcosolium of
the Crypt of Ampliatus in the Catacombs of St. Domitilla in Rome. The
Catacombs of Domitilla date from the 2nd through 4th centuries.
According to W.F. Volbach, "The extent to which the type of the
apostolic group as been developed suggests a 4th-century origin" for
this particular fresco. |
Dura-Europos
The city of Dura-Europos was founded in 303 B.C. by the
Seleucids on the intersection of an east-west trade route and the trade
route along the Euphrates. The new city controlled the river crossing on
the route between his newly founded cities of Antioch and Seleucia on
the Tigris. It is located near the village of Salhiyé, in today's Syria.
The city is extremely important for archaeological reasons, as it was
abandoned after its conquest in 257, and nothing was built over it and
no later building programs obscured the architectonic features of the
ancient city. Its location on the edge of contending empires made for a
co-mingling of cultural traditions, much of which was preserved under
the city's ruins. Some remarkable finds have been brought to light,
including numerous temples, wall decorations, inscriptions, military
equipment, tombs, and even dramatic evidence of the Sassanian siege
during the Imperial Roman period which led to the site's abandonment.
The Jewish synagogue, located by the western wall between towers 18
and 19, the last phase of which was dated by an Aramaic inscription to
244. It is the best preserved of the many ancient synagogues of that era
that have been uncovered by archaeologists. It was preserved,
ironically, when it had to be infilled with earth to strengthen the
city's fortifications against a Sassanian assault in 256. It was
uncovered in 1932 by Clark Hopkins, who found that it contains a
forecourt and house of assembly with frescoed walls depicting people and
animals, and a Torah shrine in the western wall facing Jerusalem. At
first, it was mistaken for a Greek temple. The synagogue paintings, the
earliest continuous surviving biblical narrative cycle, are conserved at
Damascus Syria.
Byzantine Emperor Justinian II
Justinian II (669 – 711) was the last Byzantine Emperor of
the Heraclian Dynasty, reigning from 685 to 695 and again from 705 to
711. Justinian II generated enormous opposition to his reign, and it
resulted in his deposition in 695 in a popular uprising, and he only
returned to the throne in 705 with the help of a Bulgar and Slav army.
His second reign was even more despotic than the first, and it too saw
his eventual overthrow in 711, abandoned by his army who turned on him
before killing him.
Roman Coins of Emperor Justinian II depicting Jesus Christ as a Black Man
The David Gareja monastery
The modern country of Georgia in the Caucasus region of
the former Soviet Union (The place where European Albinos tell
themselves and the world that they are from - they call themselves
Caucasians): is the location of one of the oldest Black kingdoms in
Europe - Colchis.
According to Greek mythology, Colchis was a fabulously wealthy land
situated on the mysterious periphery of the heroic world. Here in the
sacred grove of the war god Ares, King Aeëtes hung the Golden Fleece
until it was seized by Jason and the Argonauts. Colchis was also the
land where the mythological Prometheus was punished by being chained to a
mountain while an eagle ate at his liver, for revealing to humanity the
secret of fire. The Amazons also were said to be from Colchis. The main
mythical characters from Colchis are Aeëtes, Medea, Absyrtus,
Chalciope, Circe, Eidyia, Pasiphaë.
In about 730 B.C, Colchis was overrun by the White Kurgan tribes
called Cimmerians and Scythians. But they appear to have done little
permanent damage. In about 600 B.C, the advanced economy of Colchis soon
attracted the attention of the Milesian (White) Greeks in Anatolia
(Turkey), who colonized the Colchian coast and established trading posts
at Phasis, Gyenos, and Sukhumi. In about 580 B.C, the kingdom came
under the control of (probably by the dating); King Astyages of the
Median Empire. Which would soon become part of the first Persian Empire
under Cyrus II, the Great. (The Sassanian was the second Persian
Empire).
Herodotus on Colchis: (circa 440 B.C.)
[2.104] There can be no doubt that the
Colchians are an Egyptian race. Before I heard any mention of the fact
from others, I had remarked it myself. After the thought had struck me, I
made inquiries on the subject both in Colchis and in Egypt, and I found
that the Colchians had a more distinct recollection of the Egyptians,
than the Egyptians had of them. Still the Egyptians said that they
believed the Colchians to be descended from the army of Sesostris. My
own conjectures were founded, first, on the fact that they are
black-skinned and have woolly hair, which certainly amounts to but
little, since several other nations are so too; but further and more
especially, on the circumstance that the Colchians, the Egyptians, and
the Ethiopians (Nubians), are the only nations who have practised
circumcision from the earliest times.
Sometime around the year 2 B.C. both Pontus and Colchis were
incorporated into the Roman province of Galatia. Soon the lowlands and
coastal area of Colchis, began to suffer raids by White tribes from the
surrounding mountains; the Soanes and Heniochi being the most powerful
of them. After swearing allegence to Rome, the White tribes were allowed
to create their own kingdoms in Colchis; which enjoyed significant
independence from Rome. Christianity began to spread in the early 1st
century A.D. Traditional accounts relate the event with Saint Andrew,
Saint Simon the Zealot, and Saint Matata. However the previous religious
beliefs, like the Hellenistic, the local pagan and the Mithraic
beliefs, would still be widespread until the 4th century A.D. By about
the 130s A.D. the new kingdoms of Machelons, Heniochi, Egrisi, Apsilia,
Abasgia, and Sanigia, had sprung up from south to north. The Goths,
dwelling in the Crimea and looking for new homes, raided Colchis in 253
A.D, but they were repulsed with the help of the Roman garrison of
Pitsunda. By the 3rd-4th centuries A.D, most of the local kingdoms and
principalities had been subjugated by the (Turkic) Lazic kings, and
thereafter the country was generally referred to as Lazica. In the late
8th century A.D, Colchis was attached to Abasgia, which in turn was
incorporated into Russian Georgia. Blacks however, are said to have
survived in the area until the early 20th century.
The David Gareja monastery - Georgia
The David Gareja monastery is a rock-hewn Georgian Orthodox monastery
complex located in the Kakheti region of Eastern Georgia, on the
half-desert slopes of Mount Gareja, some 60–70 km southeast of Georgia's
capital Tbilisi. The complex includes hundreds of cells, churches,
chapels, refectories and living quarters hollowed out of the rock face.
Part of the complex is located in the Agstafa rayon of Azerbaijan and
has become subject to a border dispute between Georgia and Azerbaijan.
The area is home to evidence of some of the oldest human habitations in
the region.
 |
The monastery complex was founded in the 6th century by David (St.
David Garejeli), one of the thirteen Assyrian monks who arrived in the
country at the same time. His disciples Dodo and Luciane expanded the
original lavra and founded two other monasteries known as Dodo's Rka
(literally, "the horn of Dodo") and Natlismtsemeli ("the Baptist"). The
monastery saw further development under the guidance of the 9th-century
Georgian saint Ilarion. The convent was particularly patronized by the
Georgian royal and noble families. The 12th-century Georgian king
Demetre I, the author of the famous Georgian hymn Thou Art a Vineyard,
even chose David Gareja as a place of his confinement after he abdicated
the throne.
With the downfall of the Georgian monarchy, the monastery suffered a
lengthy period of decline and devastation by the Mongol army (1265), but
was later restored by the Georgian kings. It survived the Safavid
attack of 1615, when the monks were massacred and the monastery's unique
manuscripts and important works of Georgian art destroyed, to be
resurrected under Onopre Machutadze, who was appointed Father Superior
of David Gareja in 1690.
After the violent Bolshevik takeover of Georgia in 1921, the
monastery was closed down and remained uninhabited. In the years of the
Soviet War in Afghanistan, the monastery's territory was used as a
training ground for the Soviet military that inflicted damage to the
unique cycle of murals in the monastery.
 |
 |
 |
 |
Christ at the Second Coming, In the center of the apse mosaic
is Christ standing on red clouds (representing the dawn), dressed in
golden robes labeled with the monogram I. He holds the scroll of the Law
in his left hand.
The basilica of Santi Cosma e Damiano is one of the ancient
churches of Rome called tituli, of which cardinals are patrons as
deacons: the Cardinal Deacon of the Titulus Ss. Cosmae et Damiani is
Giovanni Cheli. The basilica, devoted to the two Greek brothers,
doctors, martyrs and saints Cosmas and Damian, is located in the Forum
of Vespasian, also known as the Forum of Peace. The Temple of Romulus
was dedicated by Emperor Maxentius to his son Valerius Romulus, who died
in 309 and was rendered divine honours. It is possible that the temple
was in origin the temple of "Iovis Stator" or the one dedicated to
Penates, and that Maxentius restored it before the re-dedication.
The ancient Roman fabric was Christianized and dedicated to
Sancti Cosma et Damiano in 527, when Theodoric the Great, king of the
Ostrogoths, and his daughter Amalasuntha donated the library of the
Forum of Peace (Bibliotheca Pacis) and a portion of the Temple of
Romulus to Pope Felix IV. The pope united the two buildings to create a
basilica devoted to two Greek brothers and saints, Cosmas and Damian, in
contrast with the ancient pagan cult of the two brothers Castor and
Pollux, who had been worshipped in the nearby Temple of Castor and
Pollux. The apse was decorated with a Roman-Byzantine mosaic,
representing a parousia, the Second Coming of Christ at the end of time.
The bodies of Saints Mark and Marcellian were translated, perhaps in
the ninth century, to this church, where they were rediscovered in 1583
during the reign of Pope Gregory XIII.
In 1632, Pope Urban VIII ordered the restoration of the
basilica. The works, projected by Orazio Torriani and directed by Luigi
Arrigucci, raised the floor level seven metres, bringing it equal with
the Campo Vaccino, thus avoiding the infiltration of water. Also, a
cloister was added. The old floor of the basilica is still visible in
the lower church, which is actually the lower part of the first church.
In 1947, the restorations of the Imperial Forums gave a new structure to
the church. The old entrance, through the Temple of Romulus, was
closed, and the temple restored to its original forms; with the
Pantheon, the Temple of Romulus is the best preserved pagan temple in
Rome. A new entrance was opened on the opposite side (on via dei Fori
Imperiali), whose arch gives access to the cloister, and through this to
the side of the basilica.
|
 |
Jesus' appearance from behind locked doors, by Duccio-di-Buoninsegna - 1308 A.D.
|
| The Duccio-di-Buoninsegna above, which still has a
"somewhat" Black looking Jesus, and some likewise "Black looking"
Apostles, seems to mark the end of Black Jesus, and the beginnings of
the total lie. No non-White depiction of Jesus is known to have been
made after this time - by White people. |
 |
The last judgment by Pietro Cavallini - 1293 A.D. St Cecilia Trastevere, Rome.
|
 |
Another fresco of Christ Among the Apostles is in an arcosolium
of the Crypt of Ampliatus in the Catacombs of St. Domitilla in Rome.
Probably from a later time than the first fresco. Is this the beginning
of the Whitinization of Black People?
It may be that later artists felt that since this fresco didn't
cause the artist to immediately burn in Hell, it might be okay to paint
Jesus as White. |
 |
Santa Costanza mosiac - Santa Costanza is a church in Rome,
built under Emperor Constantine I and place of burial (mausoleum) of his
daughters Constantina and Helena. Later, Constantina was venerated as
saint, with the Italian name of Costanza, and the church was dedicated
to her. The church was built under Constantine, probably by
Constantinia, next to the cemetery of Sant'Agnese fuori le mura, where
Saint Agnes, who allegedly had healed Constantina, was buried.
After their deaths, Constantine's daughters Constantina and
Helena were buried here. Since Consantina was venerated as saint, the
mausoleum was consecrated as a church in 1254 by Pope Alexander IV.
After the church was restored in 1620 by Cardinal Fabrizio Veralli,
Constantina's magnificent porphyry sarcophagus was moved to the Vatican
Museums. The Church was originally a mausoleum.
|
 |
Dead Christ - Giovanni Bellini, 1460 A.D. Museum Poldi Pezzoli, Milan
|
 |
The Modern Jesus
|
The Roman
historian Cornelius Tacitus (56-118 A.D.) had these thoughts on the
origins and customs of the Hebrews, as the Romans prepared to destroy Jerusalem.
|
This is in the context of Titus Caesar, who had been selected by his father to complete the subjugation of Judaea.
Tacitus: History Book 5
1. EARLY in this year Titus Caesar, who had been
selected by his father to complete the subjugation of Judaea, and who
had gained distinction as a soldier while both were still subjects,
began to rise in power and reputation, as armies and provinces emulated
each other in their attachment to him. The young man himself, anxious to
be thought superior to his station, was ever displaying his
gracefulness and his energy in war. By his courtesy and affability he
called forth a willing obedience, and he often mixed with the common
soldiers, while working or marching, without impairing his dignity as
general. He found in Judaea three legions, the 5th, the 10th, and the
15th, all old troops of Vespasian's. To these he added the 12th from
Syria, and some men belonging to the 18th and 3rd, whom he had withdrawn
from Alexandria. This force was accompanied by twenty cohorts of allied
troops and eight squadrons of cavalry, by the two kings Agrippa and
Sohemus, by the auxiliary forces of king Antiochus, by a strong
contingent of Arabs, who hated the Jews with the usual hatred of
neighbours, and, lastly, by many persons brought from the capital and
from Italy by private hopes of securing the yet unengaged affections of
the Prince. With this force Titus entered the enemy's territory,
preserving strict order on his march, reconnoitring every spot, and
always ready to give battle. At last he encamped near Jerusalem.
2. As I am about to relate the last days of a famous
city, it seems appropriate to throw some light on its origin. Some say
that the Jews were fugitives from the island of Crete, who settled on
the nearest coast of Africa about the time when Saturn was driven from
his throne by the power of Jupiter. Evidence of this is sought in the
name. There is a famous mountain in Crete called Ida; the neighbouring
tribe, the Idaei, came to be called Judaei by a barbarous lengthening of
the national name. Others assert that in the reign of Isis the
overflowing population of Egypt, led by Hierosolymus and Judas,
discharged itself into the neighbouring countries. Many, again, say that
they were a race of Ethiopian origin, who in the time of king Cepheus
were driven by fear and hatred of their neighbours to seek a new
dwelling-place. Others describe them as an Assyrian horde who, not
having sufficient territory, took possession of part of Egypt, and
founded cities of their own in what is called the Hebrew country, lying
on the borders of Syria. Others, again, assign a very distinguished
origin to the Jews, alleging that they were the Solymi, a nation
celebrated in the poems of Homer, who called the city which they founded
Hierosolyma after their own name.
3. Most writers, however, agree in stating that once a
disease, which horribly disfigured the body, broke out over Egypt; that
king Bocchoris, seeking a remedy, consulted the oracle of Hammon, and
was bidden to cleanse his realm, and to convey into some foreign land
this race detested by the gods. The people, who had been collected after
diligent search, finding themselves left in a desert, sat for the most
part in a stupor of grief, till one of the exiles, Moyses by name,
warned them not to look for any relief from God or man, forsaken as they
were of both, but to trust to themselves, taking for their heaven-sent
leader that man who should first help them to be quit of their present
misery. They agreed, and in utter ignorance began to advance at random.
Nothing, however, distressed them so much as the scarcity of water, and
they had sunk ready to perish in all directions over the plain, when a
herd of wild asses was seen to retire from their pasture to a rock
shaded by trees. Moyses followed them, and, guided by the appearance of a
grassy spot, discovered an abundant spring of water. This furnished
relief. After a continuous journey for six days, on the seventh they
possessed themselves of a country, from which they expelled the
inhabitants, and in which they founded a city and a temple.
4. Moyses, wishing to secure for the future his
authority over the nation, gave them a novel form of worship, opposed to
all that is practised by other men. Things sacred with us, with them
have no sanctity, while they allow what with us is forbidden. In their
holy place they have consecrated an image of the animal by whose
guidance they found deliverance from their long and thirsty wanderings.
They slay the ram, seemingly in derision of Hammon, and they sacrifice
the ox, because the Egyptians worship it as Apis. They abstain from
swine's flesh, in consideration of what they suffered when they were
infected by the leprosy to which this animal is liable. By their
frequent fasts they still bear witness to the long hunger of former
days, and the Jewish bread, made without leaven, is retained as a
memorial of their hurried seizure of corn. We are told that the rest of
the seventh day was adopted, because this day brought with it a
termination of their toils; after a while the charm of indolence
beguilded them into giving up the seventh year also to inaction. But
others say that it is an observance in honour of Saturn, either from the
primitive elements of their faith having been transmitted from the
Idaei, who are said to have shared the flight of that God, and to have
founded the race, or from the circumstance that of the seven stars which
rule the destinies of men Saturn moves in the highest orbit and with
the mightiest power, and that many of the heavenly bodies complete their
revolutions and courses in multiples of seven.
5. This worship, however introduced, is upheld by its
antiquity; all their other customs, which are at once perverse and
disgusting, owe their strength to their very badness. The most degraded
out of other races, scorning their national beliefs, brought to them
their contributions and presents. This augmented the wealth of the Jews,
as also did the fact, that among themselves they are inflexibly honest
and ever ready to shew compassion, though they regard the rest of
mankind with all the hatred of enemies. They sit apart at meals, they
sleep apart, and though, as a nation, they are singularly prone to lust,
they abstain from intercourse with foreign women; among themselves
nothing is unlawful. Circumcision was adopted by them as a mark of
difference from other men. Those who come over to their religion adopt
the practice, and have this lesson first instilled into them, to despise
all gods, to disown their country, and set at nought parents, children,
and brethren. Still they provide for the increase of their numbers. It
is a crime among them to kill any newly-born infant. They hold that the
souls of all who perish in battle or by the hands of the executioner are
immortal. Hence a passion for propagating their race and a contempt for
death. They are wont to bury rather than to burn their dead, following
in this the Egyptian custom; they bestow the same care on the dead, and
they hold the same belief about the lower world. Quite different is
their faith about things divine. The Egyptians worship many animals and
images of monstrous form; the Jews have purely mental conceptions of
Deity, as one in essence. They call those profane who make
representations of God in human shape out of perishable materials. They
believe that Being to be supreme and eternal, neither capable of
representation, nor of decay. They therefore do not allow any images to
stand in their cities, much less in their temples. This flattery is not
paid to their kings, nor this honour to our Emperors. From the fact,
however, that their priests used to chant to the music of flutes and
cymbals, and to wear garlands of ivy, and that a golden vine was found
in the temple, some have thought that they worshipped father Liber, the
conqueror of the East, though their institutions do not by any means
harmonize with the theory; for Liber established a festive and cheerful
worship, while the Jewish religion is tasteless and mean. |
But before the modern era of pathetic White
racism, with it's White fright of all things Black, and Black identity
theft. Where Khazar Turks are the new Hebrews, and Osman Turks are the
new Berbers, Egyptians, Arabs, and Middle-Easterners. Before every
ancient Black figure encountered in a museum or book was explained away
as a Nubian-Ethiopian, a Slave, or a servant: All people knew Hebrews to
be Black people, and depicted them as Black people.
|
The Black Madonna's
The Black Popes
According to the Albinos and their pronouncements from
the Liber Pontificalis, three popes-Pope St Victor I (c. 186-198), Pope
St Miltiades (311-14), and Pope St Gelasius (492-496)-were Africans. The
Liber Pontificalis is composed of a series of biographical entries,
which record the dates and important facts for each pope. It is the
oldest and most detailed chronicle dating from the Early Church. The
Liber Pontificalis is dated from the sixth century. The record of names
begins with St Peter. As the work progressed the entries became longer
and more detailed. The Liber Pontificalis continued to be written until
1431. So then, is the Liber Pontificalis deception by word play,
differentiating between African and Black? Which is actually okay, if
people know what you are doing. But somehow I doubt the criminals in the
Vatican would let on to that.
It is likely that all Popes prior to the fall of the Black Holy Roman Empire (circa 1658) were Black.
For histories and images of some of the first Christians: Click Here >>>
|
Selected historical quotes regarding the Hebrews
Lucius Cassius Dio Cocceianus (155 A.D. to circa after 229), was a Roman consul and a noted historian writing in Greek.
Cassius Dio
Roman History
Book XXXVII
14 - 3: After the death of Mithridates all portions of his dominion
except a few were subjugated. A few garrisons which at that time were
still holding forts outside of Bosporus, did not immediately come to
terms, not so much because they were minded to resist Pompey as because
they were afraid that others might seize the money which they were
guarding and lay the blame upon them; hence they waited, wishing to show
everything to Pompey himself. When, then, the regions in that quarter
had been subdued, and Phraates remained quiet, while Syria and Phoenicia
had become tranquil, Pompey turned against Aretas. The latter was king
of the Arabians, now subjects of the Romans, as far as the Red Sea.
Previously he had done the greatest injury to Syria and had on this
account become involved in a battle with the Romans who were defending
it; he was defeated by them, but nevertheless continued the war at that
time. Pompey accordingly marched against him and his neighbours, and,
overcoming them without effort, left them in charge of a garrison.
Thence he proceeded against Syria Palaestina, because its inhabitants
had ravaged Phoenicia. Their rulers were two brothers, Hyrcanus and
Aristobulus, who were quarrelling themselves, as it chanced, and were
creating factions in the cities on account of the priesthood (for so
they called their kingdom) of their god, whoever he is. Pompey
immediately won over Hyrcanus without a battle, since the latter had no
force worthy of note; and by shutting up Aristobulus in a certain place
he compelled him to come to terms, and when he would surrender neither
the money nor the garrison, he threw him into chains. After this he more
easily overcame the rest, but had trouble in besieging Jerusalem. 16
Most of the city, to be sure, he took without any trouble, as he was
received by the party of Hyrcanus; but the temple itself, which the
other party had occupied, he captured only with difficulty. For it was
on high ground and was fortified by a wall of its own, and if they had
continued defending it on all days alike, he could not have got
possession of it. As it was, they made an excavation of what are called
the days of Saturn, and by doing no work at all on those days afforded
the Romans an opportunity in this interval to batter down the wall. The
latter, on learning of this superstitious awe of theirs, made no
serious attempts the rest of the time, but on those days, when they came
round in succession, assaulted most vigorously. Thus the defenders
were captured on the day of Saturn, without making any defence, and all
the wealth was plundered. The kingdom was given to Hyrcanus, and
Aristobulus was carried away.
This was the course of events at that time in Palestine; for this is
the name that has been given from of old to the whole country extending
from Phoenicia to Egypt along the inner sea. They have also another name
that they have acquired: the country has been named Judaea, and the
people themselves Jews. I do not know how this title came to be given
to them, but it applies also to all the rest of mankind, although of
alien race, who affect their customs. This class exists even among the
Romans, and though often repressed has increased to a very great extent
and has won its way to the right of freedom in its observances. They
are distinguished from the rest of mankind in practically every detail
of life, and especially by the fact that they do not honour any of the
usual gods, but show extreme reverence for one particular divinity. They
never had any statue of him even in Jerusalem itself, but believing him
to be unnamable and invisible, they worship him in the most extravagant
fashion on earth. They built to him a temple that was extremely large
and beautiful, except in so far as it was open and roofless, and
likewise dedicated to him the day called the day of Saturn, on which,
among many other most peculiar observances, they undertake no serious
occupation.
Now as for him, who he is and why he has been so honoured, and how
they got their superstitious awe of him, accounts have been given by
many, and moreover these matters have naught to do with this history.
The custom, however, of referring the days to the seven stars called
planets was instituted by the Egyptians, but is now found among all
mankind, though its adoption has been comparatively recent; at any rate
the ancient Greeks never understood it, so far as I am aware. But since
it is now quite the fashion with mankind generally and even with the
Romans themselves, I wish to write briefly of it, telling how and in
what way it has been so arranged. I have heard two explanations, which
are not difficult of comprehension, it is true, though they involve
certain theories. For if you apply the so-called "principle of the
tetrachord" (which is believed to constitute the basis of music) to
these stars, by which the whole universe of heaven is divided into
regular intervals, in the order in which each of them revolves, and
beginning at the outer orbit assigned to Saturn, then omitting the next
two name the lord of the fourth, and after this passing over two others
reach the seventh, and you then go back and repeat the process with the
orbits and their presiding divinities in this same manner, assigning
them to the several days, you will find all the days to be in a kind of
musical connection with the arrangement of the heavens. This is one of
the explanations given; the other is as follows. If you begin at the
first hour to count the hours of the day and of the night, assigning the
first to Saturn, the next to Jupiter, the third to Mars, the fourth to
the Sun, the fifth to Venus, the sixth to Mercury, and the seventh to
the Moon, according to the order of the cycles which the Egyptians
observe, and if you repeat the process, you will find that the first
hour of the following day comes to the Sun. And if you carry on the
operation throughout the next twenty-four hours in the same manner as
with the others, you will dedicate the first hour of the third day to
the Moon, and if you proceed similarly through the rest, each day will
receive its appropriate god. This, then, is the tradition.
The Roman historian Cornelius Tacitus (56-118 A.D.) had these
thoughts on the origins and customs of the Hebrews, as the Romans
prepared to destroy Jerusalem.
This is in the context of Titus Caesar, who had been selected by his father to complete the subjugation of Judaea.
Tacitus: History Book 5 [1]
1. EARLY in this year Titus Caesar, who had been selected by his
father to complete the subjugation of Judaea, and who had gained
distinction as a soldier while both were still subjects, began to rise
in power and reputation, as armies and provinces emulated each other in
their attachment to him. The young man himself, anxious to be thought
superior to his station, was ever displaying his gracefulness and his
energy in war. By his courtesy and affability he called forth a willing
obedience, and he often mixed with the common soldiers, while working or
marching, without impairing his dignity as general. He found in Judaea
three legions, the 5th, the 10th, and the 15th, all old troops of
Vespasian's. To these he added the 12th from Syria, and some men
belonging to the 18th and 3rd, whom he had withdrawn from Alexandria.
This force was accompanied by twenty cohorts of allied troops and eight
squadrons of cavalry, by the two kings Agrippa and Sohemus, by the
auxiliary forces of king Antiochus, by a strong contingent of Arabs, who
hated the Jews with the usual hatred of neighbours, and, lastly, by
many persons brought from the capital and from Italy by private hopes of
securing the yet unengaged affections of the Prince. With this force
Titus entered the enemy's territory, preserving strict order on his
march, reconnoitring every spot, and always ready to give battle. At
last he encamped near Jerusalem.
2. As I am about to relate the last days of a famous city, it seems
appropriate to throw some light on its origin. Some say that the Jews
were fugitives from the island of Crete, who settled on the nearest
coast of Africa about the time when Saturn was driven from his throne by
the power of Jupiter. Evidence of this is sought in the name. There is a
famous mountain in Crete called Ida; the neighbouring tribe, the Idaei,
came to be called Judaei by a barbarous lengthening of the national
name. Others assert that in the reign of Isis the overflowing population
of Egypt, led by Hierosolymus and Judas, discharged itself into the
neighbouring countries. Many, again, say that they were a race of
Ethiopian origin, who in the time of king Cepheus were driven by fear
and hatred of their neighbours to seek a new dwelling-place. Others
describe them as an Assyrian horde who, not having sufficient territory,
took possession of part of Egypt, and founded cities of their own in
what is called the Hebrew country, lying on the borders of Syria.
Others, again, assign a very distinguished origin to the Jews, alleging
that they were the Solymi, a nation celebrated in the poems of Homer,
who called the city which they founded Hierosolyma after their own name.
3. Most writers, however, agree in stating that once a disease, which
horribly disfigured the body, broke out over Egypt; that king
Bocchoris, seeking a remedy, consulted the oracle of Hammon, and was
bidden to cleanse his realm, and to convey into some foreign land this
race detested by the gods. The people, who had been collected after
diligent search, finding themselves left in a desert, sat for the most
part in a stupor of grief, till one of the exiles, Moyses by name,
warned them not to look for any relief from God or man, forsaken as they
were of both, but to trust to themselves, taking for their heaven-sent
leader that man who should first help them to be quit of their present
misery. They agreed, and in utter ignorance began to advance at random.
Nothing, however, distressed them so much as the scarcity of water, and
they had sunk ready to perish in all directions over the plain, when a
herd of wild asses was seen to retire from their pasture to a rock
shaded by trees. Moyses followed them, and, guided by the appearance of a
grassy spot, discovered an abundant spring of water. This furnished
relief. After a continuous journey for six days, on the seventh they
possessed themselves of a country, from which they expelled the
inhabitants, and in which they founded a city and a temple.
4. Moyses, wishing to secure for the future his authority over the
nation, gave them a novel form of worship, opposed to all that is
practised by other men. Things sacred with us, with them have no
sanctity, while they allow what with us is forbidden. In their holy
place they have consecrated an image of the animal by whose guidance
they found deliverance from their long and thirsty wanderings. They slay
the ram, seemingly in derision of Hammon, and they sacrifice the ox,
because the Egyptians worship it as Apis. They abstain from swine's
flesh, in consideration of what they suffered when they were infected by
the leprosy to which this animal is liable. By their frequent fasts
they still bear witness to the long hunger of former days, and the
Jewish bread, made without leaven, is retained as a memorial of their
hurried seizure of corn. We are told that the rest of the seventh day
was adopted, because this day brought with it a termination of their
toils; after a while the charm of indolence beguilded them into giving
up the seventh year also to inaction. But others say that it is an
observance in honour of Saturn, either from the primitive elements of
their faith having been transmitted from the Idaei, who are said to have
shared the flight of that God, and to have founded the race, or from
the circumstance that of the seven stars which rule the destinies of men
Saturn moves in the highest orbit and with the mightiest power, and
that many of the heavenly bodies complete their revolutions and courses
in multiples of seven.
5. This worship, however introduced, is upheld by its antiquity; all
their other customs, which are at once perverse and disgusting, owe
their strength to their very badness. The most degraded out of other
races, scorning their national beliefs, brought to them their
contributions and presents. This augmented the wealth of the Jews, as
also did the fact, that among themselves they are inflexibly honest and
ever ready to shew compassion, though they regard the rest of mankind
with all the hatred of enemies. They sit apart at meals, they sleep
apart, and though, as a nation, they are singularly prone to lust, they
abstain from intercourse with foreign women; among themselves nothing is
unlawful. Circumcision was adopted by them as a mark of difference from
other men. Those who come over to their religion adopt the practice,
and have this lesson first instilled into them, to despise all gods, to
disown their country, and set at nought parents, children, and brethren.
Still they provide for the increase of their numbers. It is a crime
among them to kill any newly-born infant. They hold that the souls of
all who perish in battle or by the hands of the executioner are
immortal. Hence a passion for propagating their race and a contempt for
death. They are wont to bury rather than to burn their dead, following
in this the Egyptian custom; they bestow the same care on the dead, and
they hold the same belief about the lower world. Quite different is
their faith about things divine. The Egyptians worship many animals and
images of monstrous form; the Jews have purely mental conceptions of
Deity, as one in essence. They call those profane who make
representations of God in human shape out of perishable materials. They
believe that Being to be supreme and eternal, neither capable of
representation, nor of decay. They therefore do not allow any images to
stand in their cities, much less in their temples. This flattery is not
paid to their kings, nor this honour to our Emperors. From the fact,
however, that their priests used to chant to the music of flutes and
cymbals, and to wear garlands of ivy, and that a golden vine was found
in the temple, some have thought that they worshipped father Liber, the
conqueror of the East, though their institutions do not by any means
harmonize with the theory; for Liber established a festive and cheerful
worship, while the Jewish religion is tasteless and mean.
Pirke De-Rabbi Eliezer
Pirke De-Rabbi Eliezer is an aggadic-midrashic work on Genesis, part
of Exodus, and a few sentences of Numbers, ascribed to R. Eliezer ben
Hyrcanus (80-118 C.E.), a disciple of Rabbi Yochanan ben Zakai and
teacher of Rabbi Akiva. It comprises fifty four chapters. Some parts
appear to be written as late as the 8th century CE, although there are
older elements. Pirke De-Rabbi Eliezer comprises ethical guidelines,
legends and folklore, as well as astronomical discussions related to the
story of the Creation. Many ancient customs that are not found in other
sources are described in this work.
The Pirke appears, according to Zunz, to be incomplete, and to be
merely a fragment of a larger work. S. Sachs, on the other hand, thinks
that it was compiled from two previous works by the same author, the
relation of the two productions to each other being that of text and
commentary, the text giving merely the story of the Bible, which was
interrupted by the commentary in the form of the Aggadah, and the
commentary being intended for reading during the ten days of penitence.
Meir ha-Levi Horwitz thinks that the author developed those Bible
stories which bore relation to the entire nation, dealing lightly with
those that concerned only individuals.
Jost was the first to point out that in the 30th chapter, in which at
the end the author distinctly alludes to the three stages of the Muslim
conquest, that of Arabia, of Spain, and of Rome (830 C.E.), the names
of Fatima and Ayesha occur beside that of Ishmael, leading to the
conclusion that the book originated in a time when Islam was predominant
in Asia Minor. As in ch. xxxvi. two brothers reigning simultaneously
are mentioned, after whose reign the Messiah shall come, the work might
be ascribed to the beginning of the 9th century, for about that time the
two sons of Harun al-Rashid, El-Amin and El-Mamun, were ruling over the
Islamic realm. If a statement in ch. xxviii. did not point to an even
earlier date, approximately the same date might be inferred from the
enumeration of the four powerful kingdoms and the substitution of
Ishmael for one of the four which are enumerated in the Talmud and the
Mekilta.
The author seems to have been a rabbi of the Land of Israel; this
appears not only from the fact that some of the customs to which he
refers (in ch. xiii. and xx.) are known only as customs of the Land of
Israel, but also from the fact that nearly all the authorities he quotes
are from the Land of Israel, the exceptions being Rav Mesharshia and
Rav Shemaiah, who are from Babylonia. The work is ascribed to R. Eliezer
(80-118 C.E.), although he was a tanna, while the book itself the Pirḳe
Abot is quoted. Late Talmudic authorities belonging to the 3rd century
C.E., like Shemaiah (ch. xxiii.), Ze'era (ch. xxi., xxix.), and Shila
(ch. xlii., xliv.), are also quoted, indicating that the work was edited
or additions were made to it after the time of R. Eliezar.
The work is divided into 54 chapters, which may be divided into seven groups.
Supposedly a 10th century Palestinian Jewish author gives
the word of Roman era Ribbi Eli`ezer Hyrkanus that
"[God] blessed Shem and his sons, black and beautiful,
giving them the habitable earth.", his Pirqe, daf 28a.
This blackness was not as dark as Ham's raven similied
black skin.
Amos 9: (King James Version)
7: Are ye not as children of the
Ethiopians unto me, O children of Israel? saith the LORD. Have not I
brought up Israel out of the land of Egypt? and the Philistines from
Caphtor, and the Syrians from Kir?
Isaiah 43: (King James Version)
3: 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.
2 Kings 5 (King James Version)
1Now Naaman, captain of the host of the king of Syria, was a great
man with his master, and honourable, because by him the LORD had given
deliverance unto Syria: he was also a mighty man in valour, but he was a
leper.
2And the Syrians had gone out by companies, and had brought away
captive out of the land of Israel a little maid; and she waited on
Naaman's wife.
3And she said unto her mistress, Would God my lord were with the
prophet that is in Samaria! for he would recover him of his leprosy.
4And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel.
5And the king of Syria said, Go to, go, and I will send a letter
unto the king of Israel. And he departed, and took with him ten talents
of silver, and six thousand pieces of gold, and ten changes of raiment.
6And he brought the letter to the king of Israel, saying, Now when
this letter is come unto thee, behold, I have therewith sent Naaman my
servant to thee, that thou mayest recover him of his leprosy.
7And it came to pass, when the king of Israel had read the letter,
that he rent his clothes, and said, Am I God, to kill and to make alive,
that this man doth send unto me to recover a man of his leprosy?
wherefore consider, I pray you, and see how he seeketh a quarrel against
me.
8And it was so, when Elisha the man of God had heard that the king
of Israel had rent his clothes, that he sent to the king, saying,
Wherefore hast thou rent thy clothes? let him come now to me, and he
shall know that there is a prophet in Israel.
9So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.
10And Elisha sent a messenger unto him, saying, Go and wash in
Jordan seven times, and thy flesh shall come again to thee, and thou
shalt be clean.
11But Naaman was wroth, and went away, and said, Behold, I thought,
He will surely come out to me, and stand, and call on the name of the
LORD his God, and strike his hand over the place, and recover the leper.
12Are not Abana and Pharpar, rivers of Damascus, better than all the
waters of Israel? may I not wash in them, and be clean? So he turned
and went away in a rage.
13And his servants came near, and spake unto him, and said, My
father, if the prophet had bid thee do some great thing, wouldest thou
not have done it? how much rather then, when he saith to thee, Wash, and
be clean?
14Then went he down, and dipped himself seven times in Jordan,
according to the saying of the man of God: and his flesh came again like
unto the flesh of a little child, and he was clean.
15And he returned to the man of God, he and all his company, and
came, and stood before him: and he said, Behold, now I know that there
is no God in all the earth, but in Israel: now therefore, I pray thee,
take a blessing of thy servant.
16But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused.
17And Naaman said, Shall there not then, I pray thee, be given to
thy servant two mules' burden of earth? for thy servant will henceforth
offer neither burnt offering nor sacrifice unto other gods, but unto the
LORD.
18In this thing the LORD pardon thy servant, that when my master
goeth into the house of Rimmon to worship there, and he leaneth on my
hand, and I bow myself in the house of Rimmon: when I bow down myself in
the house of Rimmon, the LORD pardon thy servant in this thing.
19And he said unto him, Go in peace. So he departed from him a little way.
20But Gehazi, the servant of Elisha the man of God, said, Behold, my
master hath spared Naaman this Syrian, in not receiving at his hands
that which he brought: but, as the LORD liveth, I will run after him,
and take somewhat of him.
21So Gehazi followed after Naaman. And when Naaman saw him running
after him, he lighted down from the chariot to meet him, and said, Is
all well?
22And he said, All is well. My master hath sent me, saying, Behold,
even now there be come to me from mount Ephraim two young men of the
sons of the prophets: give them, I pray thee, a talent of silver, and
two changes of garments.
23And Naaman said, Be content, take two talents. And he urged him,
and bound two talents of silver in two bags, with two changes of
garments, and laid them upon two of his servants; and they bare them
before him.
24And when he came to the tower, he took them from their hand, and
bestowed them in the house: and he let the men go, and they departed.
25But he went in, and stood before his master. And Elisha said unto
him, Whence comest thou, Gehazi? And he said, Thy servant went no
whither.
26And he said unto him, Went not mine heart with thee, when the man
turned again from his chariot to meet thee? Is it a time to receive
money, and to receive garments, and oliveyards, and vineyards, and
sheep, and oxen, and menservants, and maidservants?
27The leprosy therefore of Naaman shall cleave unto thee, and unto
thy seed for ever. And he went out from his presence a leper as white as
snow.
On differentiating between White people and Lepers.
Leviticus 13 (King James Version)
1And the LORD spake unto Moses and Aaron, saying,
2When a man shall have in the skin of his flesh a rising, a scab, or
bright spot, and it be in the skin of his flesh like the plague of
leprosy; then he shall be brought unto Aaron the priest, or unto one of
his sons the priests:
3And the priest shall look on the plague in the skin of the flesh:
and when the hair in the plague is turned white, and the plague in sight
be deeper than the skin of his flesh, it is a plague of leprosy: and
the priest shall look on him, and pronounce him unclean.
4If the bright spot be white in the skin of his flesh, and in sight
be not deeper than the skin, and the hair thereof be not turned white;
then the priest shall shut up him that hath the plague seven days:
5And the priest shall look on him the seventh day: and, behold, if
the plague in his sight be at a stay, and the plague spread not in the
skin; then the priest shall shut him up seven days more:
6And the priest shall look on him again the seventh day: and,
behold, if the plague be somewhat dark, and the plague spread not in the
skin, the priest shall pronounce him clean: it is but a scab: and he
shall wash his clothes, and be clean.
7But if the scab spread much abroad in the skin, after that he hath
been seen of the priest for his cleansing, he shall be seen of the
priest again.
8And if the priest see that, behold, the scab spreadeth in the skin,
then the priest shall pronounce him unclean: it is a leprosy.
9When the plague of leprosy is in a man, then he shall be brought unto the priest;
10And the priest shall see him: and, behold, if the rising be white
in the skin, and it have turned the hair white, and there be quick raw
flesh in the rising;
11It is an old leprosy in the skin of his flesh, and the priest
shall pronounce him unclean, and shall not shut him up: for he is
unclean.
12And if a leprosy break out abroad in the skin, and the leprosy
cover all the skin of him that hath the plague from his head even to his
foot, wheresoever the priest looketh;
13Then the priest shall consider: and, behold, if the leprosy have
covered all his flesh, he shall pronounce him clean that hath the
plague: it is all turned white: he is clean.
14But when raw flesh appeareth in him, he shall be unclean.
15And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a leprosy.
16Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest;
17And the priest shall see him: and, behold, if the plague be turned
into white; then the priest shall pronounce him clean that hath the
plague: he is clean.
18The flesh also, in which, even in the skin thereof, was a boil, and is healed,
19And in the place of the boil there be a white rising, or a bright
spot, white, and somewhat reddish, and it be shewed to the priest;
20And if, when the priest seeth it, behold, it be in sight lower
than the skin, and the hair thereof be turned white; the priest shall
pronounce him unclean: it is a plague of leprosy broken out of the boil.
21But if the priest look on it, and, behold, there be no white hairs
therein, and if it be not lower than the skin, but be somewhat dark;
then the priest shall shut him up seven days:
22And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague.
23But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean.
24Or if there be any flesh, in the skin whereof there is a hot
burning, and the quick flesh that burneth have a white bright spot,
somewhat reddish, or white;
25Then the priest shall look upon it: and, behold, if the hair in
the bright spot be turned white, and it be in sight deeper than the
skin; it is a leprosy broken out of the burning: wherefore the priest
shall pronounce him unclean: it is the plague of leprosy.
26But if the priest look on it, and, behold, there be no white hair
in the bright spot, and it be no lower than the other skin, but be
somewhat dark; then the priest shall shut him up seven days:
27And the priest shall look upon him the seventh day: and if it be
spread much abroad in the skin, then the priest shall pronounce him
unclean: it is the plague of leprosy.
28And if the bright spot stay in his place, and spread not in the
skin, but it be somewhat dark; it is a rising of the burning, and the
priest shall pronounce him clean: for it is an inflammation of the
burning.
29If a man or woman have a plague upon the head or the beard;
30Then the priest shall see the plague: and, behold, if it be in
sight deeper than the skin; and there be in it a yellow thin hair; then
the priest shall pronounce him unclean: it is a dry scall, even a
leprosy upon the head or beard.
31And if the priest look on the plague of the scall, and, behold, it
be not in sight deeper than the skin, and that there is no black hair
in it; then the priest shall shut up him that hath the plague of the
scall seven days:
32And in the seventh day the priest shall look on the plague: and,
behold, if the scall spread not, and there be in it no yellow hair, and
the scall be not in sight deeper than the skin;
33He shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more:
34And in the seventh day the priest shall look on the scall: and,
behold, if the scall be not spread in the skin, nor be in sight deeper
than the skin; then the priest shall pronounce him clean: and he shall
wash his clothes, and be clean.
35But if the scall spread much in the skin after his cleansing;
36Then the priest shall look on him: and, behold, if the scall be
spread in the skin, the priest shall not seek for yellow hair; he is
unclean.
37But if the scall be in his sight at a stay, and that there is
black hair grown up therein; the scall is healed, he is clean: and the
priest shall pronounce him clean.
38If a man also or a woman have in the skin of their flesh bright spots, even white bright spots;
39Then the priest shall look: and, behold, if the bright spots in
the skin of their flesh be darkish white; it is a freckled spot that
groweth in the skin; he is clean.
40And the man whose hair is fallen off his head, he is bald; yet is he clean.
41And he that hath his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean.
42And if there be in the bald head, or bald forehead, a white
reddish sore; it is a leprosy sprung up in his bald head, or his bald
forehead.
43Then the priest shall look upon it: and, behold, if the rising of
the sore be white reddish in his bald head, or in his bald forehead, as
the leprosy appeareth in the skin of the flesh;
44He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head.
45And the leper in whom the plague is, his clothes shall be rent,
and his head bare, and he shall put a covering upon his upper lip, and
shall cry, Unclean, unclean.
46All the days wherein the plague shall be in him he shall be
defiled; he is unclean: he shall dwell alone; without the camp shall his
habitation be.
47The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment;
48Whether it be in the warp, or woof; of linen, or of woollen; whether in a skin, or in any thing made of skin;
49And if the plague be greenish or reddish in the garment, or in the
skin, either in the warp, or in the woof, or in any thing of skin; it
is a plague of leprosy, and shall be shewed unto the priest:
50And the priest shall look upon the plague, and shut up it that hath the plague seven days:
51And he shall look on the plague on the seventh day: if the plague
be spread in the garment, either in the warp, or in the woof, or in a
skin, or in any work that is made of skin; the plague is a fretting
leprosy; it is unclean.
52He shall therefore burn that garment, whether warp or woof, in
woollen or in linen, or any thing of skin, wherein the plague is: for it
is a fretting leprosy; it shall be burnt in the fire.
53And if the priest shall look, and, behold, the plague be not
spread in the garment, either in the warp, or in the woof, or in any
thing of skin;
54Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more:
55And the priest shall look on the plague, after that it is washed:
and, behold, if the plague have not changed his colour, and the plague
be not spread; it is unclean; thou shalt burn it in the fire; it is fret
inward, whether it be bare within or without.
56And if the priest look, and, behold, the plague be somewhat dark
after the washing of it; then he shall rend it out of the garment, or
out of the skin, or out of the warp, or out of the woof:
57And if it appear still in the garment, either in the warp, or in
the woof, or in any thing of skin; it is a spreading plague: thou shalt
burn that wherein the plague is with fire.
58And the garment, either warp, or woof, or whatsoever thing of skin
it be, which thou shalt wash, if the plague be departed from them, then
it shall be washed the second time, and shall be clean.
59This is the law of the plague of leprosy in a garment of woollen
or linen, either in the warp, or woof, or any thing of skins, to
pronounce it clean, or to pronounce it unclean.
Posts
