Earthly Covenant יהוה ⇢ ב׳ליה ו ב׳לה

Hey, did you guys know that I wrote a book on the origins of God and ancient Israelite religion? Our journey begins here and then explores the events that helped develop and shape the god of Israel over centuries. The second half of the book uses the same methodological approach to understanding the origins, development and evolution of Christianity. The book is endorced by Richard Carrier and Bernard Lamborelle On the Origins of YHWH: The Gods | The Wars | The Messiahs Available on KDP Amazon today! #fyp #religion #jesus #Yahweh

BUCKETS OF PROBABILITY: WHERE DID MARK GET HIS STORIES? For this investigation, we divided the Gospel of Mark (1:1–16:8) into 99 narrative units and examined their possible literary origins, historical connections, and independent corroboration. HOMER — 21.2% (21 scenes): These are proposed literary parallels to Homer's Iliad and Odyssey, following the research of Dennis R. MacDonald. Examples include the Sons of Thunder, John the Baptist's execution, and the Gerasene demoniac. JEWISH LITERATURE — 82.8% (82 scenes): These contain scriptural quotations, possible literary parallels, theological motifs, or supernatural miracles. Examples include Jesus feeding the multitudes (2 Kings 4), the wilderness narrative (Exodus), and the crucifixion (Psalm 22). This is our broadest category; not every scene has a demonstrated literary source. JEWISH WAR — 9.1% (9 scenes): These contain proposed connections with the Jewish–Roman War (66–73 CE), including the Temple's destruction, the Gerasene demoniac, and parallels between Jesus's trial and Josephus's account of Jesus ben Ananias. HISTORICALLY PLAUSIBLE — NOT ENOUGH EVIDENCE: Mark mentions actual historical figures, locations, and circumstances. However, establishing that Pilate, Herod, and John the Baptist existed does not independently authenticate the particular episodes involving Jesus. Those events require separate examination. IMPORTANT: These percentages overlap because a single narrative may draw upon multiple traditions. They measure our preliminary classifications, not the probability that Jesus was fictional. Under our working criteria, 83 of 99 scenes (83.8%) contain at least one proposed literary, supernatural, or war-related connection. Our next task is to evaluate the strength of those connections and determine how much independently supported history remains. The question is not simply whether Mark wrote about Jesus, but how much of his story came from historical memory and how much was constructed from existing literature and theology.

And another one just sold yesterday as well! October seems to inspire some to read. Thank you again from the bottom of my 🖤 for making this book journey fun for me. As I said earlier this week when the last book sold, this is a journey through Bible and archaeology, revealing what the earliest proto Israelites believed in and how they worshipped and why. You will discover how ancient Judaism was formed, developed and evolved. Enjoy your ride through time! #fyp #religion #yhwh #jesus #newbook

Have you read my book yet, "On the Origins of YHWH: The Gods | The Wars | The Messiahs? It's a 500 page trip through history that uncovers the origins and development of ancient gods, the establishment of Israelite religion and the arrival of Christianity. I'd love to discuss it with you and hear your thoughts

What does archaeology and the Bible say about Hammurabi being the Royal King-God of the Jewish-Christian universe? It says a lot, actually! Pick up your copy of On the Origins of YHWH:The Gods | The Wars | The Messiahs today on Amazon KDP and learn the unthinkable #religion #fypシ゚viralシ #Yahweh #jesus #newbookseries #HistoryUncovered

Let's just think this through for a minute. Yahweh, the God of Israel and evidently the creator of the universe is attested as Ya, Yah, yhw, in several inscriptions as well as in Jewish literature. We have ample evidence that Yahweh was also referred to as "Baal" in both Jewish literature as well as in inscriptions. We also have evidence of Yahwistic families in Jewish stories with Baal names: Ishbaal, Maribaal and Jerubaal for example. Baal simply means Lord or Master. Baali means My Lord / Master. Like Baal Hadad, we now have a Baal Yah. Add the "my" we then have Baaliyah or My Lord Yah. In Akkadian, the title is Bēliya with sometimes an attached "ilu" giving us Bēliya ilu "My Lord My God" and is given to a few prominent King- Gods. But not just any. Who were the movers and shakers that could have shaped the world's largest religious world? Find out in these two books: Ancient Everlasting Quid Pro Quo by Bernard Lamborelle and On the Origins of YHWH by James Schoelles *me

As we move through the literary and historical layers that shaped the Gospel traditions, the episode of Jesus casting demons into a herd of pigs (Gospel of Mark 5:1–20) deserves to be read with particular sensitivity to the world in which it was composed. The demons identify themselves as “Legion,” a term that would not have been heard in a vacuum, but in the shadow of Roman military domination. For an audience living in the aftermath of the Jewish War, this language was charged, immediate, and unmistakably political. The scene that follows where the possessed herd rushes violently down a steep bank into the wate evokes a striking parallel to the kinds of events recorded by Flavius Josephus in The Jewish War, where Roman forces drove Jewish rebels into ravines, cliffs, and waterways in moments of chaotic slaughter. In Josephus’ telling, bodies are forced downward in panic and desperation; in Mark’s narrative, the motion is reversed in meaning, but not in imagery. This is not a matter of direct literary dependence, but of shared historical memory. Both texts emerge from the same violent landscape, one preserving it as history, the other reshaping it as theology. Scholars such as Richard Horsley have argued that the “Legion” of demons is best understood as a symbolic cipher for Roman power itself, while the pigs, unclean within Jewish law, serve as an ironic embodiment of that occupying force. In this light, the story becomes a dramatic inversion of lived experience. Where Rome had driven Jewish bodies into destruction, the narrative now imagines a world in which “Legion” is cast down and destroyed instead. It is not merely an exorcism, but a reordering of reality, a narrative act of resistance that transforms trauma into hope. Even more theologically inclined interpreters, such as N. T. Wright, acknowledge that the episode operates on both spiritual and political levels, reflecting an ancient worldview in which imperial domination and demonic oppression were deeply intertwined. When situated within a post-70 CE context—after the destruction of Jerusalem and the Temple—the story reads as part of a broader effort to reinterpret catastrophe through narrative. It does not reproduce the accounts of Josephus, but it resonates with them, drawing from the same reservoir of collective memory. In doing so, the Gospel tradition does something profound: it takes the imagery of defeat and recasts it as a vision of judgment against the very forces that once inflicted it, offering not just a miracle story, but a symbolic reversal of history itself. – at San Antonio Heights, CA