On this day, December 7, 2017, I the Grand Master of the Nazarite Knights Templar, claim the city of Hebron that was once owned and ruled by the Templars, who would still be there if not for being forcibly evicted by Saladin, the Kurd. Hebron was purchased by Abraham from the Canaanites, thus it was not land given by God. However, there exist a Fake Geneocide and Fraud, perpetrated by the Scribes of the Tribe of Judah, who committed geneocide with a quill, by editing out existing people and their cosmologies from the Torah. They were written out of the history of the Kings, that unlawfully replaced the Nazarites and Judges. Samuel the Nazarite did not make David a King. He was the first king. God forbid kings. With the help of the Philitines, David destroyed the True Covenant, and the Tribe of Benjamin, after betraying Johanthan and his father, Samuel, who was not a king, but a Nazarite Judge.
The Jews helped Saladin take Hebron from the Templars.
“The Kurdish Muslim Saladin retook Hebron in 1187 – again with Jewish assistance according to one late tradition, in exchange for a letter of security allowing them to return to the city and build a synagogue there. The name of the city was changed back to Al-Khalil.”
Many evangelical political leaders say God made Trump President so he could do God’s bidding. Robert Jefferson claims his evangelical God is responsible for Trump signing that document that recognizes Jerusalem as the capital of Israel. However, because his hands are unclean and stained by grabbing the genitalia of women against their will, the God of the Jews declares this contract Null&Void. Trump backed the pedophile, Roy Moore, and thus is doubly unclean, like the Canaanites, whom the Jews committed genocide against. God does not keep his kingdom intact by hook, or crook. God does not want sneaky covert child molesters contributing anything to His Divine Design.
Lev 18:24-2824 Do not defile yourselves in any of these ways, for by all these practices the nations I am casting out before you have defiled themselves. 25 Thus the land became defiled; and I punished it for its iniquity, and the land vomited out its inhabitants. 26 But you shall keep my statutes and my ordinances and commit none of these abominations, either the citizen or the alien who resides among you.
For the reason the Unclean President of the United States signed a document with his pussy grabbing hands, that took land away from the Ancient Owners owners of Utah, I hereby make Null&Void the signing of the false deed. Trump is unclean. The U.S. army made war against the Mormons claiming they were defiled and unclean.
Let it be known the New Knights Templar will sue for the return of the Louisiana Territory to the House of Bourbon.
The Knights Templar of Hebron recognize Absalom as our Patron Saint. He was not the father of David, but a Nazarite Judge who judged the Children of God at the Gate of Hebron – for forty years! King David was a Traitor, who conspired with the Philistines to conquer the Promised Land, and destroy the Democratic Theology that Moses established. Judah drove out the other Tribes, or, sold them into slavery. It was this fake king who captured the Ark of the Covenant, and, disappeared it. Finding the Ark, is the core Mission of the New Knights Templar, so we can gather the right people around it, and renew the Covenant.
I invite the Mormons to join us in this Quest. God has shown me the true core of the Torah. The Ark will appear to the Son of Truth.
Make it so!
Jean de Rougmont GM
The Hebron of the Bible was centered on what is now known as Tel Rumeida, while its ritual centre was located at Elonei Mamre. It is said to have been wrested from the Canaanites by either Joshua, who is said to have wiped out all of its previous inhabitants, “destroying everything that drew breath, as the Lord God of Israel had commanded“,[
Patagonia, which is expected to file a lawsuit by Wednesday, replaced its usual home page with a stark message, “The President Stole Your Land.”The California-based company called Trump’s actions illegal and described Monday’s action as the largest elimination of protected land in American history.
Members of the LDS Church were viewed as un-American and rebellious when news of their polygamous practices spread. In 1857, particularly heinous accusations of abdication of government and general immorality were stated by former associate justice William W. Drummond, among others. The detailed reports of life in Utah caused the administration of James Buchanan to send a secret military “expedition” to Utah. When the supposed rebellion should be quelled, Alfred Cumming would take the place of Brigham Young as territorial governor. The resulting conflict is known as the Utah War, nicknamed “Buchanan’s Blunder” by the Mormon leaders.
In September 1857, about 120 American settlers of the Baker–Fancher wagon train, en route to California from Arkansas, were murdered by Utah Territorial Militia and some Paiute Native Americans in the Mountain Meadows massacre.
27 I will send my terror in front of you, and will throw into confusion all the people against whom you shall come, and I will make all your enemies turn their backs to you. 28 And I will send the pestilence in front of you, which shall drive out the Hivites, the Canaanites, and the Hittites from before you. 29 I will not drive them out from before you in one year, or the land would become desolate and the wild animals would multiply against you. 30 Little by little I will drive them out from before you, until you have increased and possess the land. 31
Lev 18:24-2824 Do not defile yourselves in any of these ways, for by all these practices the nations I am casting out before you have defiled themselves. 25 Thus the land became defiled; and I punished it for its iniquity, and the land vomited out its inhabitants. 26 But you shall keep my statutes and my ordinances and commit none of these abominations, either the citizen or the alien who resides among you 27 (for the inhabitants of the land, who were before you, committed all of these abominations, and the land became defiled); 28 otherwise the land will vomit you out for defiling it, as it vomited out the nation that was before you.
22 You shall keep all my statutes and all my ordinances, and observe them, so that the land to which I bring you to settle in may not vomit you out. 23 You shall not follow the practices of the nation that I am driving out before you. Because they did all these things, I abhorred them.
Read more at http://www.patheos.com/blogs/peterenns/2013/10/the-best-way-of-getting-out-of-the-whole-canaanite-genocide-thing-and-it-comes-right-from-the-bible-but-you-may-not-like-it/#cHKsFxdYxwb3hDMu.99
The story of Abraham’s purchase of the Cave of the Patriarchs from the Hittites constitutes a seminal element in what was to become the Jewish attachment to the land in that it signified the first “real estate” of Israel long before the conquest under Joshua. In settling here, Abraham is described as making his first covenant, an alliance with two local Amorite clans who became his ba’alei brit or masters of the covenant.
The Caliphate lasted in the area until 1099, when the Christian Crusader Godfrey de Bouillon took Hebron and renamed it “Castellion Saint Abraham”. It was designated capital of the southern district of the Crusader Kingdom and given, in turn, as the fief of Saint Abraham, to Geldemar Carpinel, the bishop Gerard of Avesnes, Hugh of Rebecques, Walter Mohamet and Baldwin of Saint Abraham. As a Frankish garrison of the Kingdom of Jerusalem, its defence was precarious being ‘little more than an island in a Moslem ocean’. The Crusaders converted the mosque and the synagogue into a church. In 1106, an Egyptian campaign thrust into southern Palestine and almost succeeded the following year in wresting Hebron back from the Crusaders under Baldwin I of Jerusalem, who personally led the counter-charge to beat the Muslim forces off. In the year 1113 during the reign of Baldwin II of Jerusalem, according to Ali of Herat (writing in 1173), a certain part over the cave of Abraham had given way, and “a number of Franks had made their entrance therein”. And they discovered “(the bodies) of Abraham, Isaac and Jacob”, “their shrouds having fallen to pieces, lying propped up against a wall…Then the King, after providing new shrouds, caused the place to be closed once more”. Similar information is given in Ibn at Athir‘s Chronicle under the year 1119; “In this year was opened the tomb of Abraham, and those of his two sons Isaac and Jacob …Many people saw the Patriarch. Their limbs had nowise been disturbed, and beside them were placed lamps of gold and of silver.” The Damascene nobleman and historian Ibn al-Qalanisi in his chronicle also alludes at this time to the discovery of relics purported to be those of Abraham, Isaac and Jacob, a discovery which excited eager curiosity among all three communities in Palestine, Muslim, Jewish, and Christian. Towards the end of the period of Crusader rule, in 1166 Maimonides visited Hebron and wrote,
‘On Sunday, 9 Marheshvan (17 October), I left Jerusalem for Hebron to kiss the tombs of my ancestors in the Cave. On that day, I stood in the cave and prayed, praise be to God, (in gratitude) for everything’.
A royal domain, Hebron was handed over to Philip of Milly in 1161 and joined with the Seigneurie of Transjordan. A bishop was appointed to Hebron in 1168 and the new cathedral church of St Abraham was built in the southern part of the Haram. In 1167, the episcopal see of Hebron was created along with that of Kerak and Sebastia (the tomb of John the Baptist).
In 1170, Benjamin of Tudela visited the city, which he called by its Frankish name, St.Abram de Bron. He reported:
Here there is the great church called St. Abram, and this was a Jewish place of worship at the time of the Mohammedan rule, but the Gentiles have erected there six tombs, respectively called those of Abraham and Sarah, Isaac and Rebekah, Jacob and Leah. The custodians tell the pilgrims that these are the tombs of the Patriarchs, for which information the pilgrims give them money. If a Jew comes, however, and gives a special reward, the custodian of the cave opens unto him a gate of iron, which was constructed by our forefathers, and then he is able to descend below by means of steps, holding a lighted candle in his hand. He then reaches a cave, in which nothing is to be found, and a cave beyond, which is likewise empty, but when he reaches the third cave behold there are six sepulchres, those of Abraham, Isaac and Jacob, respectively facing those of Sarah, Rebekah and Leah.
Ayyubid and Mamluk rule
The Kurdish Muslim Saladin retook Hebron in 1187 – again with Jewish assistance according to one late tradition, in exchange for a letter of security allowing them to return to the city and build a synagogue there. The name of the city was changed back to Al-Khalil. A Kurdish quarter still existed in the town during the early period of Ottoman rule. Richard the Lionheart retook the city soon after. Richard of Cornwall, brought from England to settle the dangerous feuding between Templars and Hospitallers, whose rivalry imperiled the treaty guaranteeing regional stability stipulated with the Egyptian Sultan As-Salih Ayyub, managed to impose peace on the area. But soon after his departure, feuding broke out and in 1241 the Templars mounted a damaging raid on what was, by now, Muslim Hebron, in violation of agreements.
In 1244, the Kharesmians destroyed the town, but left the sanctuary untouched. In 1260, after Mamluk Sultan Baibars defeated the Mongol army, the minarets were built onto the sanctuary. Six years later, while on pilgrimage to Hebron, Baibars promulgated an edict forbidding Christians and Jews from entering the sanctuary, and the climate became less tolerant of Jews and Christians than it had been under the prior Ayyubid rule. The edict for the exclusion of Christians and Jews was not strictly enforced until the middle of the 14th-century and by 1490, not even Muslims were permitted to enter the underground caverns.
The date of Guy’s death is unknown, but he was most probably still alive in the early 1130s. Philip inherited his father’s estates around Nablus. He married a noblewoman, Isabella, before 1144. Her name is the only known fact about her, but Steven Runciman writes that she was related to Maurice, Lord of Oultrejordain.
Philip first appeared in a royal charter in 1138. The absence of Philip and his brothers from the lists of witnesses of royal charters in the 1130s shows that they could not secure their father’s position during the reign of Fulk of Anjou. Fulk seized the throne through his marriage with Melisende of Jerusalem and appointed his own men to the most important offices.
Lord of Nablus
Philip’s career started only after Fulk died and Melisende became the actual ruler of Jerusalem. He was first mentioned as lord of Nablus in 1144. Late in that year, the queen appointed Philip along with Elinand, Prince of Galilee, and Manasses of Hierges, to lead a relieve army to Edessa, but Imad ad-Din Zengi captured the town before they approached it. During the following years, he seized further fiefs, including lands in the hills near Nablus and Tyre. In 1148, upon the arrival of the Second Crusade, Philip participated in the council held at Acre, where he and the other native barons were overruled and the ill-fated decision to attack on Damascus was made.
Along with the powerful Ibelin family, Philip was a supporter of Melisende during her conflict with her son Baldwin III. In the division of the kingdom in 1151, Melisende gained control of its southern part, including Nablus. Despite this arrangement, Philip assisted Baldwin during the siege of Ascalon in 1153. He granted estates to Order of Saint Lazarus in 1153. From 1155, Philip was regularly listed among the witnesses on Baldwin’s charters. He participated in the relief of Banyas in June 1157, but he and his troops soon returned home, and were not present at Nur ad-Din’s subsequent ambush of Baldwin at Jacob’s Ford.
Lord of Oultrejordain
Philip exchanged the lordship of Nablus with Baldwin III for Oultrejordain on 31 July 1161. For Melisende was dying, the agreement was confirmed by her sister, Hodierna, on her behalf. The king retained the revenues from tolling the caravans and the Bedouin tribes crossing Oultrejordain. One of Philip’s new vassals, John Gothman, was required to directly swear fealty to the king. Philip strengthened Kerak Castle with a ditch and towers. He made a pilgrimage to Saint Catherine’s Monastery in the early 1160s.
Philip joined the military order of the Knights Templar in January 1166, passing on to them a significant part of Oultrejordain, including the castle of Ahamant. Acting against the decision of the Templars, Philip joined Amalric’s invasion of Egypt in 1167. The Ibelin family later recalled an event during the siege of Bilbeis, in which Philip saved the life of Hugh of Ibelin, who had broken his leg when his horse fell in a ditch. The Templars as a whole refused to support Amalric’s invasion, and the king blamed them for the failure of the expedition. After the death of their Grand Master Bertrand de Blanchefort in January 1169, Amalric pressured them to elect Philip in his place in August of that year. With the election of Philip, Amalric regained Templar support for the invasion of Egypt, although by the end of the year Amalric was forced to retreat.
For unknown reasons Philip resigned as Grand Master in 1171, and was succeeded by Odo de St Amand. Philip accompanied Amalric to Constantinople as ambassador to the Byzantine Empire in order to restore good relations with them after the failure of the Egyptian invasion. He probably died on April 3, before reaching Constantinople.
Philip’s personal life is largely a mystery. William of Tyre describes him as one of the “brave men, valiant in arms and trained from their earliest years in the art of war” who accompanied Amalric to Egypt., Sometime after he became lord of Oultrejordain, he made a pilgrimage to the monastery of Saint Catherine’s Monastery on Mount Sinai. With his wife Isabella he had a son, Rainier (who predeceased him), and two daughters, Helena and Stephanie. Isabella died probably in 1166, which may have led to Philip’s decision to take vows as a brother of the Knights Templar. His lands were inherited by his elder daughter, Helena, wife of Walter III of Brisebarre, lord of Beirut, and after Walter’s death, by Stephanie and her husbands.
But Did He Mean It?
Authors like philosopher Paul Copan (Is God a Moral Monster?) have argued, somewhat persuasively, that taking these commands entirely at face value would be to misread the genre. God gave the directives, to be sure (the Jews hadn’t thought this up on their own), but one must accurately understand God’s intention before he can accurately assess God’s commands.
First, the wording should be understood in the context of ancient Near Eastern military narrative, the argument goes. Ancient writings commonly traded in hyperbole—exaggeration for the sake of emphasis—especially when it came to military conquest. The practice is evident throughout battle reports of the time. “Joshua’s conventional warfare rhetoric,” Copan writes, “was common in many other ancient Near Eastern military accounts in the second and first millennia B.C.” 4
Therefore, phrases like “utterly destroy” (haram), or “put to death men and women, children, and infants”—as well as other “obliteration language”—were stock “stereotypical” idioms used even when women or children were not present. 5 It decreed total victory (much like your favorite sports team “wiping out” the opposition), not complete annihilation.6
Second, Copan argues, women and children probably weren’t targets since the attacks were directed at smaller military outposts characteristically holding soldiers, not noncombatants (who generally lived in outlying rural areas). “All the archaeological evidence indicates that no civilian populations existed at Jericho, Ai, and other cities mentioned in Joshua.”7
Third, on Copan’s view the main purpose of the conquest was not annihilation, but expulsion—driving the inhabitants out—and cleansing the land of idolatry by destroying every vestige of the evil Canaanite religion8 (e.g., “You shall tear down their altars, and smash their sacred pillars, and hew down their Asherim, and burn their graven images with fire.” Deut. 7:1-5). Further, this process would be gradual, taking place over time: “The Lord your God will clear away these nations before you little by little. You will not be able to put an end to them quickly, for the wild beasts would grow too numerous for you” (Deut. 7:22).
Finally, the record shows that Joshua fully obeyed the Lord’s command:
Thus Joshua struck all the land, the hill country and the Negev and the lowland and the slopes and all their kings. He left no survivor, but he utterly destroyed all who breathed, just as the Lord, the God of Israel, had commanded…. He left nothing undone of all that the Lord had commanded Moses. (Josh. 10:40, 11:15)
Still, at the end of Joshua’s life it was clear that many Canaanites continued to live in the land, left to be driven out gradually by the next generation (Josh. 23:12-13, Judges 1:21, 27-28). According to Copan, if Joshua did all that was expected of him, yet multitudes of Canaanites remained alive, then clearly the command to destroy all who breathed was not to be taken literally, but hyperbolically.
If these arguments go through—if God did not command the utter and indiscriminate destruction of men, women, and children by Joshua’s armies, but simply authorized an appropriate cleansing military action to drive out Israel’s (and God’s) enemies—then the critic’s challenge is largely resolved, it seems.
It’s quite possible, then—at least according to some thoughtful observers—that the “genocide” charge is based on an inaccurate understanding of what the text actually means. But not everyone agrees.
Yes, God Meant It
Researchers like Clay Jones see it differently.9 He understands these passages principally in terms of judgment, not displacement. Even if some hyperbolic and stereotypical language is in evidence, still there’s no escaping the implications that a major incentive for the conquest was judgment. Note:
“It is because of the wickedness of these nations that the Lord your God is driving them out before you…” (Deut. 9:5)
“Do not defile yourselves by any of these things, for by all these the nations which I am casting out before you have become defiled.” (Lev. 18:24-25)
“When you enter the land which the Lord your God gives you, you shall not learn to imitate the detestable things of those nations…because of these detestable things the Lord your God will drive them out before you.” (Deut. 18:9, 12)
God was angry. Indeed, He was furious. And with good reason. Even by ancient standards, the Canaanites were a hideously nasty bunch. Their culture was grossly immoral, decadent to its roots. Its debauchery was dictated primarily by its fertility religion that tied eroticism of all varieties to the successful agrarian cycles of planting and harvest.
In addition to divination, witchcraft, and female and male temple sex, Canaanite idolatry encompassed a host of morally disgusting practices that mimicked the sexually perverse conduct of their Canaanite fertility gods: adultery, homosexuality, transvestitism, pederasty (men sexually abusing boys), sex with all sorts of beasts,10 and incest. Note that after the Canaanite city Sodom was destroyed, Lot’s daughters immediately seduced their drunken father, imitating one of the sexual practices of the city just annihilated (Gen. 19:30-36).
Worst of all, Canaanites practiced child sacrifice. There was a reason God had commanded, “Do not give any of your children to be sacrificed to Molech” (Lev. 18:21 NIV):
Molech was a Canaanite underworld deity represented as an upright, bull-headed idol with human body in whose belly a fire was stoked and in whose outstretched arms a child was placed that would be burned to death….And it was not just infants; children as old as four were sacrificed.”11
A bronze image of Kronos was set up among them, stretching out its cupped hands above a bronze cauldron, which would burn the child. As the flame burning the child surrounded the body, the limbs would shrivel up and the mouth would appear to grin as if laughing, until it was shrunk enough to slip into the cauldron.12
Archaeological evidence indicates that the children thus burned to death sometimes numbered in the thousands.13
The Canaanites had been reveling in debasements like these for centuries as God patiently postponed judgment (Gen 15.16). Here was no “petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty, ethnic cleanser” (to use Dawkins’s words). Instead, here was a God willing to spare the Canaanite city of Sodom for the sake of just ten righteous people (Gen. 18:32), a God who was slow to anger and always fast to forgive (note Nineveh, for example).
But is there not a limit? Indeed, what would we say of a God who perpetually sat silent in the face of such wickedness? Would we not ask, Where was God? Would we not question His goodness, His power, or even His existence if He did not eventually vanquish this evil? Yet when God finally does act, we are quick to find fault with the “vindictive, bloodthirsty, ethnic cleanser.”
The conquest was neither ethnic cleansing nor genocide. God cared nothing about skin color or national origin. Aliens shared the same legal rights in the commonwealth as Jews (Lev. 19:34, Lev. 24:22, Deut. 10:18-19). Foreigners like Naomi and Rahab were welcome within their ranks.
God cared only about sin. The conquest was an exercise of capital punishment on a national scale, payback for hundreds of years of idolatry and unthinkable debauchery.14 Indeed, God brought the same sentence of destruction on His own people when they sinned in like manner.
In the process of executing His sentence against the Canaanites, God would be cleansing the land of every vestige of their debased religion (e.g., tearing down the high places) to establish a land of spiritual purity and religious truth so God’s strategy to save all the nations of the world could go forward (Gen. 12:3).
God’s rescue plan to save mankind depended on the theological purity of Abraham’s seed, Israel. The cancer of idolatry needed to be cut out for the patient—God’s plan of redemption—to survive. Syncretism with pagan religions would have corrupted Israel’s theological core. By purging the land of this evil, God ensured that redemption—forgiveness for the evils of any nation—would be available in the future for people of every nation.
Unfortunately, instead of completing the conquest of Canaan and driving its people out as commanded, the Jews capitulated (Judg. 1:28-33). Blending in with their enemy’s godless culture, they quickly were corrupted by it:
The sons of Israel lived among the Canaanites…took their daughters for themselves as wives, and gave their own daughters to their sons, and served their gods. The sons of Israel did what was evil in the sight of the Lord, and forgot the Lord their God and served the Baals and the Asheroth. (Judg. 3:5-7)
Before long the Jews had adopted all the degrading and detestable habits God had condemned Canaan for in the first place.15 The book of Judges—a record of the “Canaanization” of Israel—ends on this sinister note: “In those days there was no king in Israel. Everyone did what was right in his own eyes” (Judg. 21:25). Eventually, the same judgment that fell on the debauched Canaanites, fell upon the corrupted Jews for the very same reasons.
Many balk, though, at the suggestion that non-combatants—women and children—were among the victims. This is partly because they assume the conquest was primarily a military action—combat. It was not. It was principally a sentence of judgment, with the punishment carried out by Israel’s army against the entire Canaanite people.
Characteristically, God deals not with individuals, but with nations as a whole when grand designs are in play. Since Canaanite sin was regular and systematic—the entire adult population participated in the idolatrous system—God judged the entire nation. Women were no less guilty than men, and in many cases they were the principal instigators.
When a community sins, there are consequences for every member of the population, even children. When Israel did evil and God brought famine and drought, adults and children suffered alike. Every act of corporate judgment sustains collateral damage.
Without question, the Canaanite adults got their just deserts. Regarding the children, I personally take comfort in the fact that, on my view, those who die before the age of accountability are ushered immediately into Heaven.16
But there is another reason God seems justified in taking any life—even “innocent” life—anytime He wants.