What is really going on at the tower of babel?

The tower of Babel story in Genesis eleven is often debated over or aligned as something God did to give mankind a multitude of languages. Many scholars and theologians have placed the foundation of this story to show the will of man against the will of God. The passage itself is short consisting of less than a whole chapter. However, the story itself changed the course of history and set the foundation of Godโ€™s theocracy on earth. I believe this is the importance of this story, to show how manโ€™s third, and final, fall shaped the future of mankind concerning God and gave rise to Godโ€™s disinheritance of the nations while he establishes and sets up his nation of priests.

I argue that the most attention to the story of Babel is unequally given to the beginning of the story. It seems as if most scholars are stuck postulating to the purpose of mankind to build. โ€œJoel Baden writes about famed theologian Hermann Gunkel whose commentary on Genesis โ€˜argued that this brief story actually comprises two originally independent recensions: one about the building of a tower, and one about the building of a city; the first explaining the dispersion of humanity, the second the confusion of languages.โ€™โ€[1] This position, although useful and helpful to show the heart of man, takes away from a more holistic approach to the story itself. The real question is not why did man do it, but what effect did it have on humanity? Surely the story can tell us more about history, humanity, and God than multiple languages.

The importance of the story should not be placed on manโ€™s purpose for building the tower but the overarching effect it had on humanity. This can only be achieved if we look at the first eleven chapters of Genesis as a whole. From Genesis one to the call of Abram in eleven, thousands of years, maybe centuries, go by. It is only at the introduction of Abram that the Bible takes on a more micro look at the societal evolution of mankind. From creation to Babel, the Bible gives a pervasive macro look at sin and its cause-effect relationship with God and mankind. โ€œSin not only radically corrupts the individual, but it invades corporate structures and entities, which strive for mastery without regard for justice. Therefore, God confuses the peopleโ€™s common language and scatters them throughout the earth.โ€[2] It is the corrupting power of man, rooted in sin that causes Adam and Eve to betray, the people of the pre-diluvian times to do great evil, and the city of Babel to attempt to control God. Looking at these chapters with a broad view of this rebellious attitude toward God paints the milieu for all the following books of the Bible. It is in this sin that causes God to react so strongly toward man after centuries of grace.

โ€œVon Rad interprets the purpose of these chapters to depict a history of increasing alienation from God which started with the expulsion from the garden, grew with Cainโ€™s murder of Abel and from the heavenly disorder, until this history of sin reached its climax in the tower of Babel which caused a threat of Godโ€™s returning creation to primordial chaos.โ€[3] From this final act of betrayal is where God sets up his own people, a nation of priests where God resides, leads, and protects.

To fully understand the ramification of the Babel story it is incumbent that readers of Genesis understand the context in which it was written. For most Christians, reading any story in Genesis is taken from the viewpoint of Christโ€™s ministry, crucifixion, and resurrection. Christians tend to read the Old Testament with the New Testament vizors on. This would be a mistake. The correct interpretation of Genesis would be from the viewpoint of second temple Judaism. Better said, we should view the texts of the Old Testament through the eyes of those people who wrote them, a first or second temple Jew.

This viewpoint is crucial to interpreting the cause of the effects of the Babel narrative. From the viewpoint of second temple literature, both in canonical and non-deuterocanonical scripture, early Jewish theology would have not just recognized just one fall in the garden of Eden but three major falls of mankind. Most ancient Israelites and second temple Jews would have viewed the fall in the garden, the flood incident, and finally the tower of Babel story to be three major falls (or sins) against God that prompted God to rise up and lead a nation of His own.[4]  Realizing the context of Genesis is vital to understanding the story of Genesis.

As I have mentioned, what caused the fall at Babel seems to be the target of most theology. As I have argued that the cause is ancillary to the importance of its effect, it is, however, worthy to give a short analysis of what caused God to disinherit his creation.

Most scholars agree that the tower of Babel was a structure known throughout ancient times as a ziggurat. These structures have significance in those times much more theological rooted religious significance than merely building a tall structure to reach God.  

Ziggurats symbolized mountains. Both ziggurats and natural mountains were considered in the ancient Near East to be dwelling places of the gods. They were believed to be the place where heaven met earth and where the gods met humanity. As such, it was thought that the high places were sites where the gods made their will known to mortals. In this sense, the ziggurat was viewed as the center of the cosmos.[5]

A ziggurat was a holy structure build to house deities. It was a place where gods could come and dwell in the midst of the people. This was a perfect example of a man defining, or setting the parameters of, God. In Genesis God established a new covenant with Noah tasking him and his offspring; โ€œAnd you, be fruitful and multiply, increase greatly on the earth and multiply in it. (Genesis 9:7)โ€[6] We see God establish his parameter to man and give them instruction to disperse across the land and multiply the earth.

In Babel, as with the previous two falls, we see a man choosing his own will instead of Godโ€™s will. Man bans together and creates a great civilization. Through this man uniformly grows into a nation of one, losing the diversity nature God intended by dispersion. Rabbi Held writes, โ€œan inevitable consequence of uniformity is anonymity. If everyone says the same words and thinks the same thoughts, then a society emerges in which there is no room for individual tastes, thoughts, and aspirations or for individual projects and creativity.โ€[7] Due to inclusive nature for man to rebel against God once again and set the terms for his/her relationship with God caused God to confound the languages, disperse the people on his own, and set up a new nation of his allotted people.

 One cannot fully comprehend the effect Babel had on humanity without acknowledging a supernatural worldview that ancient Israelites and second temple Jews possessed. This would include God and his divine council, or heavenly hosts. They are included in the tower of Babel narrative. โ€œAgainst the backdrop of the lack of theological unanimity within Second Temple Judaism, it can coherently be argued that the prevalence of a divine council in the Jewish literature of the period suggests that, for some strands of Judaism, the pre-exilic view of God and his heavenly host had changed very little by the first century C.E.โ€[8] The writers and early believers of the Babel story would recognize that not only God but his divine council would have their hand in this dispersion of humanity. It is even in the biblical text:

And the Lord said, โ€œBehold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them. Come, let us go down and there confuse their language, so that they may not understand one anotherโ€™s speech.โ€ So the Lord dispersed them from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel because there the Lord confused the language of all the earth. And from there the Lord dispersed them over the face of all the earth [9] (Gen 11:6-9).

Notice us in the middle of the passage. God is taking his divine council in his decision process to confound man and scatter him throughout the earth.

This dispersion or scattering of mankind throughout the world has a theological polemic that sets the chains in motion for the entirety of the Old and New Testament. From this point, we get cosmic warfare where God and his nation battle the fallen sons of God and other disinherited nations. Theologian Millard Erickson agreed that the Bible speaks of Angels and โ€œby angels we mean those spiritual beings that God created higher than humans, some of whom have remained obedient to God and carry out his will, and others of whom disobeyed, lost their holy condition, and now oppose and hinder his work.โ€[10] Renowned Old Testament and ancient Semitic scholar Dr. Michael Heiser carry this a bit further and postulate that God spreads out the world, after Babel, appointing these fallen Gods to head these nations that turned from him and appoints a new nation of people (Israel) where he will use them to reveal himself to mankind. It basically becomes a story of God versus other Gods and the nation of Israel versus other nations.[11] 

This story is chronicled in Deuteronomy thirty-two where Moses proclaims this fall, dispersion, and allotment of Godโ€™s chose people. He speaks of the fallen sons of God and the nations at war with Israel and Godโ€™s triumph over the other gods. It is further evidenced in Psalms eighty-two where God proclaims his judgment on these fallen sons of God. This is the framework and overall purpose of the Babel narrative. One that is left out of most sermons and Bible studies.

The story of the Tower of Babel in Genesis elven is a wonderful tale of power, betrayal, and cataclysmic change. It is a tale of redemption and frustration on behalf of God. It sets the narrative for the rest of the Old Testament and gives us a supernatural glimmer into the cosmic geography that New Testament writers refer to. It tells a supernatural tale much more interesting than manโ€™s greed or rebellion, but a tale of what’s to come in the future of mankind. 

Bibliography

Baden, Joel S. โ€œThe Tower of Babel: a Case Study in the Competing Methods of Historical and Modern Literary Criticism.โ€ Journal of Biblical Literature 128, no. 2 (2009): 209โ€“224. Accessed February 27, 2019. https://www.thecampuscommon.com/library/ezproxy/ticketdemocs.asp?sch=suo&turl=https://search-ebscohost-com.southuniversity.libproxy.edmc.edu/login.aspx?direct=true&db=rfh&AN=ATLA0001770905&site=eds-live.

Barry, John D. NIV Faithlife Study Bible: Intriguing Insights to Inform Your Faith. Grand Rapids, MI: Zondervan, 2017.

Childs, Brevard S. Biblical Theology of the Old and New Testaments: Theological Reflection on the Christian Bible. Minneapolis, MN: Fortress Press, 2011.

Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids, MI: Baker Academic, 2013.

Heiser, Dr. Michael S. โ€œThe Naked Truth – The Divine Council.โ€ Theology Survey. Lecture, n.d. Accessed May 23, 2018. https://myclasses.southuniversity.edu/d2l/le/content/26881/viewContent/678601/View.

Heiser, Michael. โ€œThe Divine Council in Late Canonical and Non-Canonical Second Temple Jewish Literature,โ€ 2004.

Held, Shai Rabbi. โ€œTower of Uniformity: What Really Went Wrong at Babel.โ€ The Christian Century 134, no. 23 (November 8, 2017): 12โ€“13. Accessed February 27, 2019. https://www.thecampuscommon.com/library/ezproxy/ticketdemocs.asp?sch=suo&turl=https://search-ebscohost-com.southuniversity.libproxy.edmc.edu/login.aspx?direct=true&db=rfh&AN=ATLAiFZK171223001309&site=eds-live.

LaSor, William Sanford., David Allan. Hubbard, and Frederic William. Bush. Old Testament Survey: the Message, Form, and Background of the Old Testament. Grand Rapids, MI: Eerdmans, 1996.

โ€œWars of YHWH and the Fallen.โ€ Other. Sky Watch T.V. YouTube, March 9, 2017. Accessed May 23, 2018. http://www.skywatchtv.com

Footnotes:


[1] Joel S Baden, โ€œThe Tower of Babel: a Case Study in the Competing Methods of Historical and Modern Literary Criticism,โ€ Journal of Biblical Literature 128, no. 2 (2009): 209-224, accessed February 27, 2019, https://www.thecampuscommon.com/library/ezproxy/ticketdemocs.asp?sch=suo&turl=https://search-ebscohost-com.southuniversity.libproxy.edmc.edu/login.aspx?direct=true&db=rfh&AN=ATLA0001770905&site=eds-live.

[2] William Sanford. LaSor, David Allan. Hubbard, and Frederic William. Bush, Old Testament Survey: the Message, Form, and Background of the Old Testament (Grand Rapids, MI: Eerdmans, 1996)28.

[3] Brevard S. Childs, Biblical Theology of the Old and New Testaments: Theological Reflection on the Christian Bible (Minneapolis, MN: Fortress Press, 2011)120.

[4] Dr. Michael S. Heiser, “The Naked Truth – The Divine Council” (lecture), 2015, accessed May 23, 2018, https://myclasses.southuniversity.edu/d2l/le/content/26881/viewContent/678601/View.

[5] John D. Barry, NIV Faithlife Study Bible: Intriguing Insights to Inform Your Faith (Grand Rapids, MI: Zondervan, 2017) page not available.

[6]Unless otherwise noted, all scripture will be taken from The Holy Bible: English Standard Version.

[7] Shai Rabbi Held, โ€œTower of Uniformity: What Really Went Wrong at Babel,โ€ The Christian Century 134, no. 23 (November 8, 2017): 12-13, accessed February 27, 2019, https://www.thecampuscommon.com/library/ezproxy/ticketdemocs.asp?sch=suo&turl=https://search-ebscohost-com.southuniversity.libproxy.edmc.edu/login.aspx?direct=true&db=rfh&AN=ATLAiFZK171223001309&site=eds-live.

[8] Michael Heiser, โ€œThe Divine Council in Late Canonical and Non-Canonical Second Temple Jewish Literature,โ€ 2004, 14.

[10] Millard J. Erickson, Christian Theology, 3rd ed. (Grand Rapids, Mich: Baker Academic, 2013). 405.

[11] Dr. Michael S. Heiser, “Wars of YHWH and the Fallen,” interview, Sky Watch T.V., March 9, 2017, section goes here, accessed May 23, 2018, http://www.skywatchtv.com.

3 Comments

  1. An interesting read but this has a lot of focus on how the tower incident was viewed during second temple period. All well and good but the tower event predates the second temple by 2000 years. I would think you would have to look further back to get a clear impression of what the tower was about.

    Liked by 1 person

  2. Following the splitting of the Sea of Reeds Moshe introduced the song of victory wherein he describes HaShem as a โ€œMan of Warโ€. What does that mean? God is not a Man! Rehashing an old Xtian propaganda with a fundamentalist Xtian.

    Frank Hubeny says:

    July 2, 2025 at 4:52 pm

    I donโ€™t know what that essential question is.

    However, I do agree with you that the way John 1:1 was translated into Greek from Hebrew was confusing.

    If the Van Rensburgโ€™s are correct, then โ€œWordโ€ was originally โ€œSonโ€ in the original Hebrew version:ย https://www.hebrewgospels.com/john
    ________________________________________________________

    mosckerr says:

    July 2, 2025 at 10:43 pm

    Frank you continue to presume that the Roman forgery NT, originally written in Hebrew. Bunk. Its target audience ALWAYS Goyim and not Jews. This explains why the NT reflects none of the halachic, oath britot, or Constitutional foundations of the Written Torah first revealed at Sinai.

    Dr. Janie van Rensburg and the notion of โ€œLogosโ€ in Xtian theology. This perspective aligns with traditional Xtian beliefs about the nature of the โ€œCrisisโ€ JeZeus โ€“ substitution theology. Several early church fathers likewise discussed this substitution theology. Justin Martyr (c. 100-165 CE), in both โ€œFirst Apologyโ€ and โ€œDialogue with Trypho;โ€ Irenaeus of Lyons (c. 130โ€“202 CE), in โ€œAgainst Heresies,โ€ where he emphasized the role of โ€œlogosโ€ in the creation and redemption of humanity. This falsely presumes that the local/tribal God of Israel lives as a Universal God. A key theme of both Xtian and Islamic substitute theology.

    Dr. Janie van Rensburgโ€™s claim that Logos in John 1:1 was originally โ€œSonโ€โ€”this is just another layer of Christian revisionism. The entire โ€œLogosโ€ theology was developed by Church fathers like Justin Martyr and Irenaeus to blend Greek metaphysics with Roman theology, ultimately inventing a universalist โ€œChristโ€ divorced from the ืคืจื˜, tribal brit at Sinai. This classic substitute theologyโ€”replacing Israelโ€™s national oath brit-inheritance-as the chosen Cohen people, with a mythical โ€œson of godโ€ and imagining that Goyim inherit spiritual truths which bypasses Torah altogether. Even Paul’s grafting metaphor does not go this far! It falsely fuses Greek metaphysics with Roman theological imperialism.

    Letโ€™s be clear: the Torah revelation revealed at Sinai, simply not a Hellenistic abstraction or a Neoplatonic emanation. The revelation at Horev (Sinai) – concrete, national, legal, and exclusiveโ€”bound by brit to the seed of Avraham, Yitzแธฅak, and Yaโ€˜aqov. The Oral Torahโ€™s ืคืจื“ืก systemโ€”especially as laid out in the opening sugya of Avodah Zarahโ€”explains that the nations of the world rejected HaShemโ€™s authority long before Sinai. Xtianity’s invention of โ€œLogosโ€ does not replace the oath brit sworn to the Avot. The NT false idea: that the tribal, covenantal God of Israel could somehow morph into a universal, metaphysical abstraction. This expresses the core lie of both Christian and Islamic theologies. They both erase the specificity of the britโ€”the national oath between HaShem and the seed of Avraham, Yitzแธฅak, and Yaโ€˜aqovโ€”and replace it with theological fiction. NT Greek “Logos” translations, tits on a boar hog – worthless.

    The Talmud, the codification of the Oral Torah ืคืจื“ืก logic system, teaches, as just mentioned, in the opening pages of mesechta Avoda Zarah that the generations of Adam prior to the birth of Noach utterly rejected the ื‘ืจืืฉื™ืช God. Only Israel accepted this ื‘ืจืืฉื™ืช God at Sinai. Your worthless bible Greek translations of โ€œlogosโ€, coupled with their later revised revisionist history/substitute theology, simply never accepted neither the first or second commandments of Sinai. Just that simple. The substitute theology of โ€œlogosโ€ does not mean the Name revealed in the 1st Sinai commandment. The perversion of โ€œson of god/messiahโ€ โ€“ has no basis in the Oral Torah revelation at Horev. The church rejects the revelation of the Oral Torah 13 middot at Horev. Letโ€™s be clear: the God of Israel revealed at Sinai – not a Hellenistic abstraction or a Neoplatonic emanation. The Divine Name revealed at Sinai is not โ€œJesus,โ€ โ€œYeshua,โ€ or โ€œLogos.โ€

    Origen (c. 185โ€“253 CE), Athanasius of Alexandria (c. 296โ€“373 CE), Cyril of Alexandria (c. 376โ€“444 CE) โ€“ all these silly Goyim theologians have likewise promoted this avoda zara. The facts, as clear as the Sun on a cloudless Summer Day, โ€œlogosโ€ has nothing to do with the First Commandment of Sinai. Nothing in the Heavens, Earth or Seas compares to the revelation of this Divine Presence Spirit Name which breathes within the Yatzir HaTov of the chosen Cohen people.

    The substitute theology replacement of JeZeus as a mythical messiah for the oath brit sworn to Avraham Yitzak and Yaacov that they would father the chosen Cohen people โ€“ absolute narishkeit. Yom Kippur eternally remembers that HaShem made tโ€™shuva and annulled the vow to make of the descendants of Moshe the chosen Cohen people instead of the seed of Avraham, Yitzak and Yaacov. The gospel abomination perverts the anointing of king David dedicated to pursue judicial justice within the borders of the oath sworn lands, as the intent and k’vanna of the mitzva of Moshiach. The specific ืคืจื˜, of the husband of Bat Sheva, defines the ื›ืœืœ of the anointing of David as king by the prophet Shmuel.

    This revisionist substitute theology represents just a simple continuation of the Golden Calf substitute theology wherein the ืขืจื‘ ืจื‘, assimilated and intermarried Israelites, substituted the word ืืœื”ื™ื for the revelation of the First Commandment Name. Substitution theology defines the avoda zarah of the Golden Calf for all generations.

    The early church fathers you mentioned engaged with the concept of โ€œLogosโ€ in ways that sought to bridge Greek philosophical thought and Xtian doctrine. The Mishna in Masechet Chagigah (Chapter 2, Mishnah 1). It states that anyone who contemplates the divine matters or the secrets of the universeโ€”specifically what is above, below, or behindโ€”should not have been born. Man simply incapable of comprehending the Divine; no more than an ant can grasp Human culture and civilizations. The Gospel Roman forgery of โ€œlogosโ€ โ€“ simply a replacement theology revisionist history nonsense. Just that simple. Greek philosophy does not serve as the foundation upon which the Torah stands.

    Frank Hubeny

    Poetry, Short Prose and Walking

    I have no interest in the Oral Torah, Moshe, except as historical documents of the opinions people had over time about what was in the Tanach (Old Testament). It is at the level of the Christian church fathers.

    Now I do take the Old Testament more seriously than you do, because I see it as an historical document. What it says actually happened, but it is going to be difficult to construct a reasonable chronology from the Masoretic text because I believe the Genesis 5 and 11 genealogies were shortened by the rabbis in the 2nd century to discredit Jesus as the Messiah. Those genealogies should extend to about 5550 BC based on Septuagint readings of those genealogies.

    I also see the Daniel 9:24-27 prophecies as having been fulfilled by the ministry of Jesus and the destruction of the Temple in 70 AD.

    What I find interesting about the Van Rensburgโ€™s translation of the Hebrew Gospel of John is that an argument can be made that the original autograph of John 1:1 could well have used the Hebrew word โ€œbenโ€ (son) rather than the Greek word โ€œlogosโ€ (word).

    I agree that the use of โ€œlogosโ€ was done to bridge Greek philosophy with Christianity. However, I am more interested in the Hebrew Gospel of John than I am in the Greek translation of it.

    Iโ€™ve mentioned these things before when you commented on my blog. Since we are on your blog, I am restating them.
    _____________________________________

    mosckerr

    July 3, 2025 at 8:56 amย 

    Naturally Frank your a follower of classic Xtian substitute theology. Oral Torah as the definition of prophetic mussar as the kโ€™vanna of mitzvot means nothing to Goyim who reject the revelation of the Torah at Sinai. Hence both the Pope & you pervert mussar and declare prophetic mussar as dogmatic history.

    The Tโ€™NaCH has a completely different Order organization than does the Old Testament perversion. The Tโ€™NaCH for example does not have Chapters and verses like as does the Old Testament perversion. The Tโ€™NaCH organized into sugyot, a concept which the Xtian translators changed into a completely different order of Chapters. Despite the word DOG having the exact same letters as GOD, the two words convey completely different meanings.

    Conservative and Reform Jews like you view the Tโ€™NaCH as historical documents. In the late 19th Century German Protestant โ€˜higher criticismโ€™ actively promoted this Foo/narishkeit. A Tโ€™NaCH prophet commands mussar not history. Ya want history โ€“ then study it from a professor at a University.

    You believe no different than Muslims who declare that the Jews changed their Bible! LOL Arabs declare, like you, that Avraham did not dedicate Yitzak but rather Yishmael on the altar. And like you the Koran does not bring the Sinai First Commandment Name just like your golden calf bible abomination. So the only people who perverted the Tโ€™NaCH โ€“ Xtians and Muslims.

    Your pie in the sky slander against the Jewish people, does not fit with the mussar story of the Book Shโ€™muel which repeatedly states that king David profaned his anointing as Moshiach only in the matter of the death of the husband of Bat Sheva. Ooops Do you also declare that Jewish rabbis changed that Book too? Must have b/c otherwise your pie in the sky 2nd Coming floats like a lead balloon.

    Your worn-out theory compares to a blood libel slander. A textbook example of theological projection disguised as historical analysis. It reflects both ignorance of Jewish tradition and a desperate retrojection of Hellenistic Xtianity onto a text and culture it never understood nor has it any connection there unto.

    The Masoretic Text Is Not a 2nd-Century Rabbinic Invention. The idea that โ€œrabbis in the 2nd century shortened Genesis 5 and 11โ€ is complete historical fiction. The Masoretic tradition predates Xtianity’s revisionist history. Its textual lineage derives from the Second Temple periodโ€”Chag Hanukkah pre-dates JeZeus or the rise of the Church.

    The Dead Sea Scrolls (3rd century BCE to 1st century CE)โ€”which predate the โ€œ2nd-century rabbisโ€โ€”show a textual tradition aligned more closely with the Masoretic Text than with the Septuagint. The Tannaim of the 2nd century, such as Rabbi Akiva, engaged in preserving and interpreting inherited Torah, not fabricating new texts to โ€œcounter Jesusโ€, as your blood libel slander promotes. The notion that these sages rewrote Torah to discredit Xtianity reflect the mirror of Xtian super-sessionist fantasyโ€”not history.

    The Septuagint written as a Greek Translation for Hellenized Jews. A Greek translation of parts of the Tanakh (mainly the Torah) done in Alexandria, Egypt, for Jews who no longer spoke Hebrew. Your claim that later Greek versions of Genesis, especially chapters 5 and 11, inflated lifespans and added generationsโ€”these deviations do not exist in any known Hebrew manuscript tradition. The Alexandrian scribes were influenced by Hellenistic numerology and cosmology, which sought to align world chronology with Platonic or Egyptian schemes.

    Irony: It is far more likely that the Septuagintโ€™s chronology was lengthened to harmonize with Greek cosmogonies than that the rabbis shortened the Masoretic text to โ€œdisproveโ€ Xtianity, which did not yet exist, when the Masoretic tradition the Men of the Great Assembly sealed in the days of Ezra.

    Xtianity has always promoted ‘Historical Revisionist’ propaganda. The accusation that Jews edited Genesis to disprove JeZeus represents classic Xtian ‘blood libel’ projectionism. The Church Fathers (Justin Martyr, Origen, Augustine etc), who reinterpreted or allegorized Tanakh to retroactively โ€œproveโ€ JeZeus as Messiah. The New Testament authors routinely misquote and mistranslate the Tanakh. Example: Matthew 1:23 quotes Isaiah 7:14, mistranslating โ€œalmaโ€ (young woman) as โ€œparthenosโ€ (virgin) to manufacture a virgin birth prophecy.

    The NT genealogies of Jesus (Matthew 1, Luke 3), internally contradict one another, and historically utterly implausible. Those corrupt gospels constructed with theological agendas, not historical precision. If anything, Xtianity invented its own substitute genealogies and projected messianic expectations backwards to build a false continuity.

    The Tanakh Does Not Predict a โ€œCrhisisโ€. The entire premise that Jewish texts should confirm JeZeus relies on the illegitimate Xtian hermeneutic of proof-texting and super-sessionism. Tanakh messianism centers on a national king of Israelโ€”from Davidโ€™s line, who will establish Torah justice, establish the Torah as the Constitution of the Republic, restore Judicial Review ie ืžืฉื ื” ืชื•ืจื” Common law courtrooms. State vertical courtrooms imposed by both Rome & Herod, which bribed both Justices and prosecutors through paid salaries, a direct Torah abomination of perverted justice. The idea of a crucified universal savior, as perverse as offering a maimed korban upon the altar. This utterly absurd idea carries the din of ื›ืจืช.

    The โ€œgenealogiesโ€ in Genesis 5 and 11 Jewish tradition treats them within the Oral Torah framework which depict the timeline of the chosen Cohen people, not literalist proof schemes.

    Xtianity erased the Oral Torahโ€”Then Accused Jews of Distortion. Based upon the premise that the victors right the history books. Post Shoah with Israeli Independence, and Rome on the dung heaps of ancient history, clearly Jews won our war against the Goyim barbarians of Europe. Xtians rot in exile waiting for the 2nd coming of their God.

    Xtianity rejects the Oral Torah, as the crucial interpretive key to understand the k’vanna the Written Torah prophetic mussar. Xtianity, lacking the Oral tradition, they reconstructed their own readings, often Greek allegorical ones, like agape defines love, and now blame the Jewish tradition for not agreeing with their foreign and utterly alien artificial system. The Samaritans, Tzeddukim and Karaites – like Xtians today – rejected the revelation of rabbi Akivaโ€™s kabbalah of ืคืจื“ืก logic. This too a totally worn out nonsense, forced the church of the Dark Ages to embrace Greek philosophers like Plato and Aristotles 3 part syllogism. Classic super-sessionism: erase the original 4 part Oral Torah ืคืจื“ืก inductive reasoning with Aristotle’s 3 part deductive reasoning, insert your own alien theologies and creed, and then claim the original the Jews corrupted. What youโ€™re doing is projecting the Churchโ€™s own revisionist horse-radish onto a Torah tradition that never needed JeZeusโ€”and never recognized him as fulfilling anything. Xtianity defines the sin of the Golden Calf revisionism, not Judaism.โ€

    Daniel, not counted among the Neviโ€™im (Prophets) in the Jewish canon, but among the Ketuvim (Writings). This irrefutable classification reflects a common law prioritization and hermeneutic divide that permanently separates Judaism from Xtian avoda zarah. Your entire claim collapses the moment you treat the Book of Daniel as โ€œpropheticโ€ in the same vein as Isaiah or Jeremiah. Xtian revisionism avoda zarah, not Jewish tradition.

    Torah Canonization Matters: the g’lut written Book of Daniel simply Not a Prophet any more than Tโ€™NaCH prophets compare to University History Professors. The Tโ€™NaKHโ€”the authentic Jewish canonโ€”codified as Torah (Common Law), Neviโ€™im (Prophets) serve as the basis for the Mishna, and Ketuvim (Writings) serve as the basis for the Gemara. A direct and clear Masoret of T’NaCH/Talmudic common law, Daniel not classified with the prophets because it serves as a Gemara-like commentary to the Books of the Prophets. Therefore the Men of the Great Assembly placed the Book of Daniel alongside Psalms, Job, and Ruthโ€”and not with the Books written pre-galut – Isaiah, Ezekiel, or Amos.

    G’lut Daniel simply not a navi who lived prior to Babylonian king conquering the kingdom of Judah. The visions Daniel, apocalyptic dreams, not prophetic mussar rebukes which defines the very essence of NaCH prophecy. The Talmud (Megillah 3a) even explicitly says: โ€œMany were greater than Daniel, but they did not receive prophecy.โ€ This distinction – not accidental. It represents a rejection of magical, mystical, or Hellenistic eschatology as a basis for the perversion of T’NaCH common law unto Greek statute law.

    Xtian Misuse of Daniel 9: A Manufactured Messianism. Daniel 9 doesnโ€™t mention JeZeus. It doesnโ€™t describe an absurd crucified messiah. It doesnโ€™t authorize the end of Torah or the dissolution of the brit of the Chosen Cohen people replaced by a Roman false messiah Universal God\monotheism. The post NT “scholars” timeline of the Book of Daniel utterly obtuse and obscure; Daniel not legalโ€”because itโ€™s written in Aramaic apocalyptic code, like the mystic work “The Zohar” of the Middle Ages. Neither mystical work qualifies as prophetic nevuah. Xtian use of Daniel 9โ€”just another prooftext grabโ€”an effort to force JeZeus into a text that neither names nor validates him, while ignoring the actual legal terms of the Torah oath brit alliance with HaShem and the chosen Cohen people.

    You treat the destruction of Herod’s Temple\Cathedral abomination in 70 CE as a divine validation of Xtianity. But in Jewish memory, we remember the Roman crushing of our revolt as a tragedy which began our long 2000+ year exile that culminated in the Nazi Shoah. Xtian endorsement of Roman theology, seeks to return the genie back into its bottle. But the national Independence of the Jewish state forever repudiates the Xtian theology which proclaimed Jews and Cain Christ-Killers. The JeZeus gospel “prediction”, (all the books of the gospels, starting with Mark written in Rome, written AFTER the Romans burned Herod’s Cathedral abomination of assimilation to Goyim cultures and customs), of that destruction, neither unique nor accurateโ€”Jeremiah and the Talmudic sages long before denounced the substitute theology which replaced Sanhedrin common law courtrooms as the basis of Legislative Review with the idol of building a House of Prostitution/Temple. Wood and Stone do not rule the oath sworn lands with judicial courtroom common law justice; any more than wood and stone idols compare to the revelation of the Torah at Sinai.

    Judaism a common law Legal Tradition, Not some Pie in the Sky Eschatological Gnosticism. Danielโ€™s visionsโ€”fascinating as they serve as a commentary to NaCH prophetic mussarโ€”never used by the sages to determine messianic timelines or national policy. The mitzva of Moshiach, no different than the mitzva of Shabbat. All generations of Jews have equal opportunities to “fulfill” this Torah commandment. Judaism simply not a religion. Faith defined as ืฆื“ืง ืฆื“ืง ืชืจื“ื•ืฃ, not end of days date-setting or speculative metaphysics. Torah a brit-based common law Judicial legal tradition. built on halachah and the oath brit which ื‘ืจืืฉื™ืช continuously creates the chosen Cohen people from nothing. Xtianity stands upon the foundation of Nazi racial theories. Hence it perverted the Book of Daniel into a mystical crystal ball. Precisely because it rejects Torah revelation of both Sinai and Horev, and therefore needed to fabricate its own absurd versions of prophecy – which the Torah defines as Av tuma witchcraft-mystically predicting the future.

    Treating Daniel as a prophet, a perverse taboo distortion on par with declarations of JeZeus as a messiah. Both abominations, products of Romeโ€™s theological imperialism, not Sinaiโ€™s revelation. The Jewish classification of Daniel within Ketuvimโ€”not arbitraryโ€”rather it rejects mystical replacement theology, including the false messianism you preach as Av tuma avoda zarah. The abomination which causes Jewish g’lut from ruling our homeland with Torah/Talmud common law judicial justice.

    Frank, your represents a classic example of Xtian wish projection, masquerading as scholarship. Attempting to retroactively โ€œHebraicizeโ€ a document that never has anything Jewish – no connection whatsoever; in order to lend it a legitimacy it never had. Youโ€™re attempting to give a Hebrew Av tohor soul to a Roman Av tuma corpse. Isaiah referred to calling day – night and night – day as a direct Torah curse.

    Greek philosophy exists as the soil in which Xtianity spouted therefrom. The gospel counterfeits themselves call it a “wolf dressed in Sheep clothing”. The NT – not Torah, not Talmud, and certainly not the oath alliance brit of Sinai which continuously creates from nothing the Chosen Cohen people. The gospel of John abomination, especially its opening verses, reflects a clear Greek metaphysical construct, directly influenced by perhaps Philo of Alexandria, Hellenistic Jewish allegory, and Neoplatonic emanationism. In no way does Hellenistic Alexandria over-rule the T’NaCH/Talmudic common law legal system. Hellenistic Alexandria assimilated ืขืจื‘ ืจื‘ Jews had no more understanding of prophetic T’NaCH mussar, and its relationship to how the Aggadah of the Talmud servers to derive the k’vanna of doing halachic ritualisms, than does Xtianity.

    Your fantasy projection: โ€œโ€โ€An argument can be made that the original autograph of John 1:1 could well have used the Hebrew word โ€˜benโ€™ (son).โ€โ€โ€ What original Hebrew autograph? No such manuscript exists. None. Not a shred. Not a fragment. Not even a whisper from antiquity.

    Zero evidence that supports the Gospel of John ever written in Hebrew or even Aramaic. All existing ancient manuscripts are in Greekโ€”because it was written by and for Hellenized gentiles. The idea of a Hebrew โ€œoriginalโ€ is a theological revisionist history mirage, conjured witchcraft spells, centuries later by Xtians desperate to reconnect Hebraic roots to their post Shoah utterly disgraced reputation of church barbarity.

    The Greek โ€œLogosโ€ = Greek Theology. John 1:1: แผฮฝ แผ€ฯฯ‡แฟ‡ แผฆฮฝ แฝ ฮปฯŒฮณฮฟฯ‚ โ€“ โ€œIn the beginning was the Logos.โ€ This has nothing to do with the Hebrew ื‘ืจืืฉื™ืช ื‘ืจื ืืœื”ื™ื. The text deliberately rewires Genesis 1 using Hellenistic terms. Logos here is not โ€œwordโ€ in the Torah sense (as in โ€œdavarโ€ of prophetic command), but a divine intermediary beingโ€”a metaphysical emanation that merges Platonic dualism with pseudo-Jewish messianism. Thatโ€™s Hellenistic Alexandria Philo, not Moshe who commands the Written and Oral Torah revelations of judicial courtroom common law.

    The Hebrew ben (son) in contrast, in Torah usage, never a mystical being co-equal with God. To imagine John 1:1 began with โ€œBereishit haya haBenโ€ is laughable, and would be theologically alienโ€”absolutely blasphemousโ€”by even the most liberal Torah standards.

    No Hebrew NT = No Jewish Origins. No Hebrew manuscript of John exists. No early Church Father refers to a Hebrew John. Your Apostle Paul opposed mixing T’NaCH with the new Xtian religion. No Jewish or Goyim community ever recognized, preserved, or even referenced such a text. All historical witnesses (Papias, Irenaeus, Origen, Eusebius) cite Greek texts. This modern โ€œHebrew Gospel of Johnโ€ youโ€™re referencingโ€”by Janie van Rensburgโ€”is a modern back-translation, no different than translating Shakespeare into Aramaic and then claiming it was written by a prophet.

    Your fascination with a Hebrew Gospel of John is nothing but an attempt to baptize a Roman forgery with a Hebrew fig leaf. The โ€œlogosโ€ theology of the Fourth Gospelโ€”Greek at its core and Roman in its mission. It exists to replace the Torahโ€”not to fulfill it. There never existed a โ€œHebrew John.โ€ There never lived a Torah-true โ€œJeZeus.โ€ And Moshe never commanded a messiah who came to abolish the oath brit which continuously creates the Chosen Cohen People which only the Jewish people accepted this revelation at both Sinai and Horev.

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