Joshua: The Genocidal Jesus

The Jewish Bible is an inversion of values. It justifies occupying Jerusalem, Canaan, and Greater Israel by slandering the historical cultures of these lands. Just as Noah curses the Hamites/Canaanites to serve the Semites, Abraham sacrifices “a ram” so that the Hebrews can take its place. The Pentateuch is a declaration of emnity against ancient art, philosophy and religion. Genesis is based on the epic of Gilgamesh, when the hero goes up to Lebanon to fell the cedars of the Gods and float them down to Sumer. This mythology reflects the historical descent of the El worshiping Amorites from Mount Ararat. The identification of Noah’s Ark with Mount Ararat is correct. There’s not a boat up there, but scribes love parallel structure, so it’s no surprise that the human race should be rebooted in the same place it was born.

But things change dramatically in the sixth book of the bible, Joshua. Suddenly the text is obsessed with places called Galilee and Galgal. Galgal appears once in the Pentateuch, as Golgol in Greek, near “the tree of the high place” (Deuteronomy 11:30). In Hebrew, this place becomes the “tree of Moreh”, another cryptic allusion to the garden by the mountain. The high oak at Golgol is the same place called the hill or mountain of Moriah. It is in fact the mountain of “Amor”. Moreh is first mentioned in Genesis 12:6 as the site of Abraham’s altar. In translation, Deuteronomy’s “tree of the high place” can even become “the plains of Moreh”. But all are representative of Mount “Aermon”, or Ararat. The Hebrew translation of Deuteronomy makes the symbolism explicit by replacing the generic Greek word for “high place” with Moreh.

By changing Deuteronomy’s “Golgol” to “Galgal”, Joshua implies it is not only the place of the skull, but the place of white peoples’ skulls (Gal signifies white in Greek and was used to describe Celtic Anatolians in Galatia). Joshua uses the word “Galgal” 12 times, and Galilee once. It is the furthest point reached by Joshua in the north, on the far side of the river Jordan. There Joshua puts down a line or circle of “lithos” (stones) to represent the 12 tribes of Israel (Joshua 4:20). This symbolizes Joshua’s reconquest of the promised land, returning to the same place YHWH made his covenants with Abraham, Noah, and Adam, at the “Tree of the Summit”.

At Galgal, Joshua also builds “Foreskin Mountain” by circumcising all the Israelites. He explains that the Hebrews who were originally circumcised in Egypt had died on the way to the promised land, since YHWH hated them so much. Therefore, all the young Israelites needed to be circumcised again (Joshua 5). This is why “Galilee” means circle in Hebrew - because it is the place of circumcision, where Joshua built a circle of stones. The text implies that Joshua could be cutting off their heads and not just their foreskins. In Joshua, Galilee is a circle of 12 stones (or skulls), awaiting the last.

Joshua 9:1 explicitly describes “Antilebanon” as the land of the Amorites and Hittites - proving he means Anatolia and not Lebanon. Galgal becomes Joshua’s base camp - he attacks Canaan from the north. Just like Jesus, with whom he shares his name, Joshua comes out of Galilee into Canaan. In case you forgot why he went there:

“Joshua conquered the whole region—the hill country, the Negev, the foothills, and the slopes, together with all their kings—leaving no survivors. He devoted to destruction everything that breathed, just as the LORD, the God of Israel, had commanded. Joshua conquered the area from Kadesh-barnea to Gaza”.

Joshua 10:40-41

There is an alternate spelling of “Galilee” in Greek (Galeilaia) translated as “Gilgal” in Joshua 12:23, thus completely hidden from the English/Hebrew concordances. This proves Joshua thought Galilee and Galgal are the same place. Meanwhile, the people who strive to interpret biblical literature as history are forced to conclude that there were three different Galilees in Israel, none of which have anything to do with Golgol.

Mythmaking is a process of continual revision and expansion of literature, and we can observe this in the original Greek text of Joshua, which openly redefines the Pentateuch’s vocabulary. Likewise, the Hebrew language is just another layer of literary revision applied to Jewish thought. The Hebrew text of the Jewish bible was not finished until after 1000 AD, and it still depends on Aramaic loan words. The ancient Hebrew language is a phantom, owing its existence to the Letter of Aristeas, cited by Josephus, our only primary resource for the “translation” of Hebrew scriptures into Greek in Alexandria. The letter of Aristeas is less than credible:

“The author’s purpose was to present Judaism in a favourable light to pagans and make strict observance of religious laws attractive to Hellenistic Jews. The author assumed the name of a 2nd-century-bc writer and purported to give a contemporary account of the translation of the Hebrew Pentateuch, the first five books of the Bible, into Greek. He presented himself as a pagan admirer of Judaism who held a high position in the court of Ptolemy II Philadelphus”.

-Britannica

Aristeas created the lie that Hebrew scriptures and the Hebrew language existed before the Pentateuch. He has the same goal as Paul, to pass himself off as a pagan and promote his lies to Romans while also encouraging other Jews to be more orthodox. Semite is a reference to Shechem, a site mentioned in the Amarna letters and described in the bible as the first capital of divided Israel.

In Mark, Jesus is crucified at Golgotha, the “place of the skull”. Now we know that Mark’s gospel refers to Galgal in the Book of Joshua and Golgol in Deuteronomy. It is the place also known as Galilee. The Gospel of Mark is a perfect inversion of Joshua. Both characters are named Jesus. One sacrifices the Canaanites for Israel, while one sacrifices himself for Israel. Gethsemane, the garden where Jesus meditates before he dies, literally means “the garden of the Semites” in Christianity, and the “wine press of the Semites” in Hebrew. The latter is a euphemism for the charred and bloody altar of Noah, Abraham and Joshua, a place to crush the fruit of the vine.

There’s one last connection to make here, because just as Golgol is Galilee, a giant named Golyath of Gath defends the Philistines against the Israelites in the book of Samuel. The word Philistine in Greek is “Allophilon”. Allo means foreign, and Phil is means lover. Mighty Golyath comes from his Garden to defend Palestine against David, but David proves his right to be the King of the Jews by shooting him in the head. It’s just another foreskin for the mountain. But if Golgol can be Galgal, then Golyath can be Galyath, making him not merely foreign, but white. This possibility is remotely confirmed by Appian who writes of a Gallic giant who challenges anyone in the Roman army to single combat, only to be killed by a tiny Moor.

Joshua also mentions Galilee twice in association with Kadesh, a name now awarded to a city on the modern border between Israel and Lebanon. Kadesh is described by Joshua as a refuge for murderers.

[Author’s note: this essay was originally part of a much longer piece which I have been rewriting due to numerous errors.]