Cause Before Symptom

Ethiopia: The Hidden Zion

Ethiopia: The Hidden Zion
 
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Monologue: Ethiopia: The Hidden Zion
 
Every empire has a story to tell about Jerusalem. Rome, Britain, America, the Zionist state—all point their finger at that little city of stone and say, “Here is Zion, here is the promise.” But hidden from the eyes of the world, another witness has endured—poor in gold, yet rich in covenant. Ethiopia, the land of Cush, the home of Sheba, the resting place of the Ark, has preserved truths that empires have spent centuries trying to erase.
 
The Bible itself does not ignore Ethiopia. From Genesis, where Cush is listed among the first nations, to the prophets who foretold Ethiopia stretching out her hands to God, to the book of Acts where the first African convert is baptized by Philip on the Gaza road—Ethiopia is not a footnote but a living thread in the tapestry of redemption. And yet in the West, we are taught to overlook her. Rome taught us to look to Jerusalem only. Zionism taught us to look at a Rothschild-built state and call it God’s chosen. But Ethiopia holds a different witness, one that threatens the counterfeit crown.
 
According to the Kebra Nagast, the Queen of Sheba visited Solomon not only for wisdom but for covenant. From their union came Menelik I, who would carry the Ark of the Covenant out of Jerusalem and into Axum. There, guarded by priests who never leave their post, the Ark is said to rest to this day—not in Rome, not in a Zionist temple, but in Ethiopia. If true, then Ethiopia has preserved not only relics but the very sign of God’s covenant with His people.
 
The Ethiopian Orthodox Church holds a canon of Scripture that shames the West. Where Rome and Protestantism cut away the Book of Enoch, the Jubilees, the Shepherd of Hermas, and many other witnesses, Ethiopia kept them. They refused the scissors of empire. And in those books we find prophecy the West has buried, prophecy that makes the end-times clearer, prophecy that Satan does not want the nations to hear.
 
Ethiopia has never been colonized. Mussolini tried with tanks and planes. The Vatican blessed the invasion. Britain and France circled like vultures. But Ethiopia, through famine and fire, endured. And that is no accident. The enemy has tried to break her because she is a witness. Selassie rose as the Lion of Judah, proclaiming a throne that traced back to Solomon and David. Though his reign was not perfect, his lineage and his symbolism carried weight across the world, even birthing the Rastafarian hope that Zion would rise again from Ethiopia, not from Tel Aviv.
 
Why does this matter today? Because the Antichrist will not simply walk into Jerusalem unchallenged. He must erase every rival claim. He must counterfeit the covenant so completely that the world forgets there ever was another Zion. But Ethiopia is a thorn in his side. If the Ark is there, if the books are there, if the throne of Solomon endured outside Rome’s reach, then the Zionist plan is incomplete. Ethiopia’s very existence testifies that Jerusalem’s current rulers are not the end of prophecy, but a deception leading to it.
 
When Scripture says Ethiopia will stretch out her hands to God, it is not poetic filler. It is a promise. Ethiopia, hidden, poor, and ignored, may yet stand as a witness in the last days. A witness against Rome, against Zionism, against the Antichrist. The elites hide Ethiopia from our eyes because her witness cannot be controlled. The question is whether the Church will see it before it is too late.
 
Part 1: Zion’s Counterfeit Crown
 
For nearly a century now, the world has been told to see one thing and one thing only when they hear the word “Zion”—the modern state of Israel. Every headline, every prophecy conference, every politician who quotes the Bible has reinforced the idea that the rebirth of Israel in 1948 was a miraculous fulfillment of Scripture. For many Christians, it has become unquestionable dogma: support modern Israel at all costs, for to resist it is to resist God Himself. But when we step back from the propaganda and peel away the layers of history, what we find is a very different picture—one engineered not by the hand of God, but by the hands of men.
 
The state of Israel was not built by prophets, nor established by repentance and covenant renewal. It was a political creation, drafted in backrooms by Zionist leaders, underwritten by the Rothschild banking dynasty, and ushered in by the British Empire through the Balfour Declaration of 1917. These powers were not motivated by reverence for God’s promises; they were motivated by strategy, finance, and control. A foothold in the Middle East, a staging ground for empire, and a convenient way to weaponize prophecy for political ends. The so-called “restoration” of Israel was not born out of spiritual obedience but out of esoteric manipulation.
 
And here lies the danger: if the people of God can be convinced that this counterfeit Zion is the fulfillment of prophecy, then the stage is perfectly set for the counterfeit Messiah. The Antichrist does not need to rebuild trust with the nations—he only needs to step into the vacuum already created. If Jerusalem is believed to be the center of all prophecy, then when the man of sin takes his seat in the temple, millions will bow, thinking they are witnessing the hand of God, when in reality they are watching the climax of a deception.
 
But Scripture itself does not flatter this city. Jesus wept over Jerusalem, saying, “Your house is left unto you desolate.” Revelation 11 speaks of Jerusalem as the place where the Lord was crucified, spiritually called Sodom and Egypt. The prophets condemned her for idolatry and bloodshed. And yet in our time, the very city that killed the prophets has been dressed up as a bride, adored by the nations, and declared holy without repentance. That is not prophecy fulfilled—it is prophecy hijacked.
 
And while the world stares at Jerusalem, another witness waits quietly in the shadows—Ethiopia. This ancient land, older than Rome, untouched by colonization, has preserved traditions that the West has hidden or forgotten. The Ethiopian canon still includes the Book of Enoch, Jubilees, and other texts deliberately cut out by Rome. The Kebra Nagast records how the Ark of the Covenant was carried to Ethiopia by Menelik, the son of Solomon and the Queen of Sheba. For centuries, a single guardian has watched over that Ark in Axum, dedicating his life until death. These are not fairy tales—they are threads of a parallel story, one that challenges the counterfeit crown.
 
This is why Ethiopia is almost never mentioned in Western prophecy teaching. Because if Ethiopia holds the Ark, then the Zionist plan for a third temple is hollow. If Ethiopia preserves the Solomonic line, then modern Israel’s claim to David’s throne is exposed as false. If Ethiopia’s canon still carries prophecy Rome erased, then our Western Bibles are incomplete, and the narrative we’ve been fed is revealed as a half-truth.
 
The elites know this. That is why the Vatican, Britain, and even Mussolini tried to crush Ethiopia. That is why Ethiopia’s role is silenced in pulpits and absent from seminaries. Because if the world knew the full story, the false Zion would crumble. And with it, the Antichrist’s foundation.
 
In the counterfeit crown of Zion, prophecy has been hijacked, Scripture weaponized, and millions deceived. But Ethiopia’s witness remains, like a thorn in the side of empire, quietly testifying that God’s covenant is not so easily stolen. And that is where we begin this journey—by pulling back the curtain on Zion’s counterfeit crown to see the hidden Zion that has endured, untouched, and waiting for its moment in God’s plan.
 
Part 2: The Ark of Zion
 
At the heart of Ethiopia’s hidden witness lies a claim so bold, so threatening to the Zionist narrative, that it is almost never spoken of in Western pulpits: the Ark of the Covenant, the very chest that once held the tablets of the Law, rests not in Jerusalem, not in Rome, but in Axum, Ethiopia.
 
According to the Ethiopian chronicle known as the Kebra Nagast, the story begins with the meeting of Solomon and the Queen of Sheba. Sheba, known in Ethiopian tradition as Makeda, traveled from the land of Cush to hear Solomon’s wisdom. Their union, recorded in the Kebra, produced a son—Menelik I. When Menelik came of age, he traveled to Jerusalem to meet his father. Solomon welcomed him with great honor, but when Menelik returned to Ethiopia, the Ark of the Covenant went with him. Some accounts say it was taken by design, others by divine will, but the outcome was the same: the Ark was carried out of Israel and hidden in Ethiopia, never to return.
 
The Ark, if it truly resides in Axum, is not a relic—it is the sign of God’s covenant with His people. It was the Ark that parted the Jordan when Israel entered the Promised Land. It was the Ark that brought victory to Israel in battle. It was the Ark that rested in the Holy of Holies, the throne of God on earth. And it was the Ark that disappeared from history after the Babylonian conquest. For centuries scholars have speculated: Was it hidden beneath the Temple Mount? Taken to Babylon? Destroyed in fire? But Ethiopian tradition is unwavering: it has always been in their care.
 
Today, in the city of Axum, the Ark is said to be kept in the Church of Our Lady Mary of Zion. Only one guardian, chosen for life, may watch over it. He never leaves the compound. He never sees the outside world again. His sole duty until death is to guard the Ark. And when he dies, another takes his place. For generations, Ethiopians have accepted this as fact. Westerners scoff, but the devotion of those guardians tells another story—men who surrender their lives not for myth, but for a reality too holy to profane.
 
Why does this matter? Because if the Ark is truly in Ethiopia, then the foundation of modern Zionism is shattered. The Zionist state dreams of rebuilding the Temple, of restoring sacrifices, of enthroning their messiah. But what good is a temple without the Ark? What legitimacy can their claim hold if the covenant sign is not in their hands? This is why the Ark is never mentioned in their plans. They speak of altars and red heifers, but never of the Ark—because to acknowledge it would be to admit they do not possess it.
 
And yet, prophecy itself may point to this hidden Ark. In 2 Maccabees, Jeremiah is said to have hidden the Ark in a cave, sealed until the last days. In Revelation 11, the Ark appears in heaven as the temple of God is opened. Could it be that the earthly Ark, preserved in Axum, mirrors the heavenly reality? Could it be that Ethiopia, not Jerusalem, has safeguarded the covenant all along?
 
The elites have tried to discredit this claim. Mussolini invaded Ethiopia in the 1930s under the blessing of the Vatican, bombing Axum itself. Scholars dismiss the Kebra Nagast as legend. Western Christianity ignores Ethiopia’s witness altogether. But ask yourself: why such hostility, such silence, such erasure—unless there is truth that threatens the counterfeit Zion?
 
If the Ark rests in Ethiopia, then prophecy is not where the world thinks it is. The true covenant sign is not in the hands of Zionists or the Vatican. It is hidden in plain sight, guarded by a nation the world has dismissed as poor and powerless, yet entrusted with the holiest treasure of Israel’s history.
 
The Ark of Zion is not just a story—it is the crux of Ethiopia’s prophetic role. For if Ethiopia holds the Ark, then she holds a piece of God’s covenant plan that the Antichrist cannot counterfeit. And that truth alone may be why Ethiopia has been preserved against every empire that sought to crush her.
 
Part 3: Ethiopia in the Bible
 
The witness of Ethiopia is not only found in its traditions or in the Kebra Nagast—it is woven directly into the fabric of Scripture itself. From Genesis to the book of Acts, the land of Cush, the people of Ethiopia, appear again and again. Yet in the West these passages are passed over, treated as geographical curiosities, while the true weight of their meaning is ignored. If we slow down and look carefully, we will see that Ethiopia has always stood at the margins of Israel’s story—never central in the eyes of empires, but never forgotten in the eyes of God.
 
The very rivers of Eden point us toward Ethiopia. In Genesis 2, one of the four rivers that flowed from the garden was the Gihon, which “compasseth the whole land of Ethiopia.” At the very beginning of creation’s story, Ethiopia is tied to paradise itself. When the nations are named in Genesis 10, Cush is among the first—an ancient line, older than Babylon, older than Assyria. It was Nimrod, son of Cush, who became a mighty hunter and founded cities of empire. Ethiopia’s roots go back to the dawn of history, showing her as one of the primal nations through whom God’s plan would unfold.
 
The prophets often spoke of Ethiopia, not as an enemy, but as a nation under God’s gaze. Isaiah 18 describes a people “scattered and peeled, terrible from their beginning,” whose land is divided by rivers. He speaks of messengers sent from Ethiopia to bring gifts to the Lord at Mount Zion. Psalm 68:31 declares: “Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God.” These are not throwaway lines. They are prophetic promises that Ethiopia would play a role in God’s plan of redemption—that her hands, once lifted in struggle, would one day be lifted in worship.
 
Consider also Jeremiah 38, when the prophet was cast into a muddy cistern to die. It was not an Israelite who rescued him, but Ebed-Melech the Ethiopian. A man from Cush risked his life to plead for Jeremiah and drew him out of the pit. For his faithfulness, God promised Ebed-Melech deliverance when judgment fell on Jerusalem. Even in Israel’s darkest hour, Ethiopia was there as a hand of mercy.
 
And then in the New Testament, in the book of Acts, Ethiopia appears again. On the desert road to Gaza, Philip meets an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians. He had come to Jerusalem to worship, yet the temple system would have excluded him—foreign, unclean, cut off. But God sent Philip to meet him, to open the scroll of Isaiah, to preach Christ crucified and risen. The Ethiopian believed, was baptized on the spot, and carried the gospel back to his homeland. The first recorded Gentile convert after Pentecost was not Roman, not Greek, not Syrian—but Ethiopian. This was no accident. The Spirit of God deliberately marked Ethiopia as the firstfruits of the gospel’s spread beyond Israel.
 
Ethiopia in Scripture is never a footnote. She is present at creation, present in prophecy, present in redemption. Her people appear at moments when God demonstrates that His covenant is not bound by geography or empire. And yet, somehow, Western Christianity has erased this pattern. Ask most Christians today what role Ethiopia plays in prophecy, and they will draw a blank. Ask prophecy teachers to explain Psalm 68:31 or Isaiah 18, and they will shift back to Israel as though Ethiopia does not exist.
 
But God does not waste words. If Ethiopia stretches out her hands to God, if her princes come bearing gifts to Zion, if her people were among the first to believe in Christ, then Ethiopia has a destiny still unfolding. A destiny hidden from the world, but never hidden from heaven.
 
Ethiopia in the Bible is a thread that binds together creation, prophecy, and salvation. It is a thread ignored by empires but preserved by God. And if the Word of God speaks this consistently of Ethiopia, then it is no wonder that the enemy works so hard to bury her story. For in Ethiopia’s witness lies a challenge to the counterfeit Zion and a testimony that the covenant of God is larger than any one nation, any one city, and certainly any one deception.
 
Part 4: The Kebra Nagast and the Solomonic Line
 
If the Bible plants the seeds of Ethiopia’s role in prophecy, it is the Ethiopian chronicle known as the Kebra Nagast that waters them into full bloom. This book, compiled centuries ago from oral traditions and royal archives, is the foundation of Ethiopia’s national and spiritual identity. To Western scholars, it is dismissed as legend, myth, or medieval invention. But to the Ethiopian Church, it is sacred history, a continuation of the biblical witness that Rome cut short. And within its pages lies the story of a covenant that bypassed Jerusalem, carrying the throne of David into Africa.
 
The Kebra Nagast recounts how the Queen of Sheba, Makeda of Ethiopia, traveled to Jerusalem to hear the wisdom of Solomon. Their encounter was more than diplomacy; it was covenantal. From their union came a son, Menelik I. When Menelik grew older, he journeyed back to meet his father in Jerusalem. Solomon recognized him as his son, honored him, and offered him a place in his court. But Menelik returned to Ethiopia, and with him, according to the Kebra, came the Ark of the Covenant itself—whether by the will of Solomon or by the secret designs of God.
 
The story tells that when the Ark was carried away, Solomon wept, recognizing that God had chosen to establish His covenant not only in Jerusalem but also in Ethiopia. Menelik became the first emperor of Ethiopia’s Solomonic dynasty, and every emperor that followed claimed descent from David through Solomon. For nearly three thousand years, Ethiopia held onto this lineage, culminating in the reign of Haile Selassie in the 20th century, who was formally crowned “King of Kings, Lord of Lords, Conquering Lion of the Tribe of Judah.”
 
This claim is not trivial. If true, it means that while Jerusalem’s monarchy fell with the Babylonian exile and never rose again in purity, the throne of David continued in Ethiopia. In other words, the covenantal promise that a son of David would never fail to sit upon the throne was preserved not in Israel, not in Rome, but in Africa. This continuity stands as a direct challenge to both the Vatican, which claims authority through Peter, and the Zionist state, which claims authority through political conquest.
 
The Solomonic line is not just about blood. It is about witness. Ethiopia preserved not only the Ark but also the books that Rome removed. The Kebra Nagast itself includes long sections of biblical material, quotations from the Septuagint, and prophecies tied directly to Christ. It is a bridge between Old and New, between Israel and Ethiopia, between covenant and fulfillment. And it shows us a picture of God’s plan that is bigger than any empire has allowed us to see.
 
Consider how this narrative was attacked. When Mussolini invaded Ethiopia in 1935, the Vatican openly blessed the conquest. Pope Pius XI called it a “civilizing mission.” Bombs fell on Axum, the city where the Ark is said to reside. Churches were desecrated, manuscripts destroyed. Why such hatred for a poor African nation? Because Ethiopia’s witness was too dangerous. If the Kebra Nagast is true, then the legitimacy of Rome’s authority collapses, and Zionism’s crown is exposed as counterfeit.
 
Even today, the line of David through Ethiopia is ignored. Haile Selassie’s reign is remembered in the West more for political failure than prophetic symbolism. The Rastafarians, who revered him as a messianic figure, are mocked as a fringe cult. But beneath the noise lies the truth: Ethiopia preserved a throne that Rome could not control, and it stands as a reminder that God’s promises are not bound by geography or by empire.
 
The Kebra Nagast and the Solomonic line are not quaint myths. They are a witness that God planted His covenant in a place the world would least expect. A land despised by empire, dismissed by scholars, yet chosen to guard the Ark, the books, and the bloodline. If this is true, then the story of Zion is not what the world believes. The true line of David may not be in Jerusalem, waiting for a Zionist messiah, but in Ethiopia, quietly enduring, waiting for the day when God reveals all.
 
And this is why the Kebra Nagast is so dangerous to the powers of this world. It is a book that tells us the throne of David never died, the Ark was never lost, and the covenant was never broken. It tells us that Ethiopia, not Jerusalem, may hold the keys to the final chapter of prophecy. And that truth is one the counterfeit Zion cannot afford to let the world believe.
 
Part 5: The Ethiopian Canon vs. the Western Bible
 
When most Christians think of “the Bible,” they think of the 66 books bound together in a black cover: Genesis to Revelation, Old Testament and New. That, they are told, is the complete and final Word of God. Yet this assumption is not ancient. It is the result of Rome’s scissors, of councils that decided what should remain and what should be discarded, and of Protestant reformers who accepted a truncated canon while boasting of sola scriptura. But in Ethiopia, the Church made a different choice. They preserved what Rome erased. They carried forward a canon that is larger, older, and closer to the faith of the apostles than what we hold in our Western hands today.
 
The Ethiopian Orthodox Tewahedo Church holds to a canon of 81 books, compared to the 66 of Protestant Bibles and the 73 of Catholic ones. But even those numbers do not tell the full story. Their canon includes the Book of Enoch, Jubilees, the Ascension of Isaiah, the Shepherd of Hermas, the Paralipomena of Jeremiah, and 1 Enoch in its entirety. These texts were read by the early Church, quoted by apostles, and foundational to Jewish thought before the time of Christ. Rome cast them aside; Ethiopia held them close.
 
Consider the Book of Enoch. Jude 14 in our New Testament quotes Enoch directly: “Behold, the Lord cometh with ten thousands of his saints.” Yet in the West, Enoch was stripped from the canon, labeled apocryphal, and buried. Why? Because it speaks openly of fallen angels, of Nephilim, of a cosmic war that does not fit the sanitized narrative Rome wished to preserve. Yet in Ethiopia, Enoch remained, shaping theology, prophecy, and eschatology for centuries. When Ethiopians read of the end times, they read not only Daniel and Revelation but Enoch and Jubilees—texts that shed light on mysteries our canon leaves in shadows.
 
The Shepherd of Hermas is another example. Once beloved by the early Church, quoted as Scripture by second-century fathers, it was discarded in Rome’s final cuts. Ethiopia preserved it. Hermas presents visions of the Church as a tower being built, of repentance after baptism, of the struggle of saints in the last days. In the West, such words were erased. In Ethiopia, they remained part of the faith.
 
Even the structure of their Old Testament differs. Where our Bibles split Chronicles, Ezra, and Nehemiah into fragments, the Ethiopian canon holds fuller versions. They include the Paralipomena of Jeremiah, which recounts prophecies of the Babylonian exile omitted in our versions. Their canon also holds books like 1 Meqabyan, 2 Meqabyan, and 3 Meqabyan—different from our 1 and 2 Maccabees—presenting unique prophetic insights.
 
What does this mean for prophecy today? It means that the Western Church has been reading with one eye closed. We see part of the picture, but not the whole. We preach Revelation but forget Enoch, we study Daniel but ignore Jubilees, we search for the Antichrist but lack the warnings preserved in the Ascension of Isaiah. And so our end-time teaching is fractured, shallow, easily manipulated by Zionism and Rome. Meanwhile, Ethiopia has continued reading the fuller witness all along.
 
This is why Ethiopia’s canon is such a threat to the counterfeit Zion. If the Western Church recognized that our Bibles had been trimmed by empire, if we realized that the very texts quoted by apostles remain preserved in Ethiopia, then the whole narrative would change. Zionism’s selective use of prophecy would be exposed. The Vatican’s authority would be undermined. The Antichrist’s counterfeit would be harder to sell.
 
And yet the Western Church treats Ethiopia’s canon as irrelevant. Scholars call it “extra-biblical.” Pastors warn against it as heretical. Seminaries do not teach it. Why? Because to acknowledge it would be to admit that the West has followed a censored Bible for over 1,500 years. Ethiopia stands as a silent rebuke to Rome’s manipulation and Protestantism’s compromise.
 
The Ethiopian canon shows us that God’s Word was never as small as empire made it. The true breadth of Scripture includes books that explain the rebellion of angels, the history of God’s people, the mysteries of the end, and the hope of redemption in fuller color. The fact that Ethiopia preserved these texts while Rome discarded them is not an accident—it is providence. It is part of God’s plan to ensure that no matter how much empire tried to rewrite the story, the full witness would survive in a nation hidden from the world’s stage.
 
And this is why Ethiopia must be remembered. Because in her canon lies a fuller picture of prophecy. In her books lies the story Rome wanted buried. And in her faith lies a challenge to every counterfeit crown that seeks to control the narrative of God’s covenant.
 
Part 6: Ethiopia vs. Rome
 
From the earliest centuries of the Church, Rome sought to centralize power, to define orthodoxy not by faithfulness to God’s Word but by allegiance to its throne. Councils decided the canon, emperors decided doctrine, and armies enforced the will of empire. Yet there was one church that Rome could never bend to its authority: the Ethiopian Orthodox Tewahedo Church. Ethiopia stood outside the reach of empire, guarding her own canon, her own traditions, her own Ark. And because of this, Ethiopia became a constant thorn in Rome’s side—a living reminder that not all of Christendom was under Caesar’s control.
 
Consider how the Roman Catholic Church built its empire. By declaring itself the successor to Peter, by rewriting the canon, and by demanding allegiance, Rome erased dissenting voices. The Eastern Orthodox Church broke away but still accepted Rome’s narrowed canon. The Protestant reformers split further, yet they too carried Rome’s Bible in their hands. But Ethiopia refused. It did not attend Rome’s councils. It did not bow to Rome’s popes. And it did not cut its canon to fit Rome’s scissors. It kept Enoch, Jubilees, Hermas, and more. It kept its liturgy in Geʽez, its language untouched by Latin. It kept its Ark and its Solomonic line beyond Rome’s reach.
 
This independence made Ethiopia a target. The Vatican could not tolerate a church that claimed continuity with Solomon and David, a church that preserved a covenant outside Rome’s authority. In the sixteenth century, Jesuit missionaries entered Ethiopia, seeking to bring it under papal control. For a time they succeeded, persuading Emperor Susenyos to accept Catholicism. But the Ethiopian people revolted, rejecting Rome’s interference, and the Jesuits were expelled. Ethiopia returned to her ancient faith, and Rome was humiliated.
 
But Rome never forgot. In the twentieth century, Mussolini’s fascist Italy, under the blessing of Pope Pius XI, launched a brutal invasion of Ethiopia. Planes dropped poison gas. Ancient churches were bombed. Manuscripts were stolen or destroyed. Axum itself, the city of the Ark, was desecrated. Why such fury against a poor, agrarian nation with no military power to rival Europe? Because Ethiopia represented a rival claim to spiritual authority. If Ethiopia’s Ark was real, if its Solomonic line was legitimate, if its canon was fuller than Rome’s, then the Vatican’s claim to be the one true Church would collapse.
 
And yet, even under invasion, Ethiopia endured. Emperor Haile Selassie appealed to the League of Nations, warning the world that if fascism could conquer Ethiopia, it would one day engulf Europe. His words were ignored. Ethiopia was occupied, its people massacred, its treasures plundered. But after five years, Selassie returned, and Ethiopia regained its sovereignty. Rome’s attempt to crush the witness had failed.
 
It is no coincidence that Ethiopia has never been colonized—defeated for a season, yes, but never conquered, never absorbed into empire. Every nation around it has fallen to European powers, but Ethiopia endured. This is more than history—it is prophecy. The same God who preserved Israel under Pharaoh, the same God who preserved Judah under Babylon, has preserved Ethiopia against Rome, Britain, and every empire that sought to silence her.
 
Why does this matter today? Because Rome is still at work. The Vatican still positions itself as the spiritual broker of the world. It still courts Zionism, still maneuvers for control of Jerusalem, still claims authority over the canon and the sacraments. But Ethiopia remains outside its reach, holding onto the Ark, the canon, and the Solomonic line. In the last days, when the Antichrist seeks to seat himself in the temple, Rome and Zion will stand hand in hand. And Ethiopia will remain the silent witness that their crown is counterfeit.
 
This is why Ethiopia vs. Rome is not just a story of the past—it is the battle beneath the surface of prophecy. Rome represents empire’s counterfeit authority. Ethiopia represents the hidden covenant preserved by God. And when the final conflict comes, the contrast between the two will reveal which Zion is true and which Zion is deception.
 
Part 7: Haile Selassie and Prophecy
 
If Ethiopia’s witness lies in its Ark, its canon, and its unbroken line from Solomon, then its twentieth-century emperor stands as the most visible symbol of that continuity. His name was Ras Tafari Makonnen, crowned in 1930 as Haile Selassie I, Emperor of Ethiopia, “King of Kings, Lord of Lords, Conquering Lion of the Tribe of Judah.” To the Western world, he was a monarch navigating the storms of fascism and modern politics. But to millions across the globe, he was more than a king—he was a living sign of prophecy, the embodiment of Ethiopia’s covenant with God.
 
Haile Selassie claimed direct descent from Solomon and the Queen of Sheba through the Solomonic dynasty. His coronation was not mere pageantry; it was an assertion that the throne of David had never died, but had been preserved in Ethiopia for nearly three thousand years. When he was crowned, emissaries from around the world attended, and the Ethiopian Church invoked prophecies from Isaiah and Revelation. The title “Conquering Lion of the Tribe of Judah,” applied to Selassie, is the very title Revelation gives to Christ. For Ethiopia, his reign was proof that God’s covenant with David endured.
 
But Selassie’s story reached beyond Ethiopia’s borders. In Jamaica, a movement had been growing since the early 20th century—Rastafarianism. For them, Haile Selassie was not just a king; he was the Messiah, the black Christ returned to break the chains of Babylon. They called him Jah Rastafari, the incarnation of God on earth, the fulfillment of Marcus Garvey’s prophecy to “look to Africa when a king shall be crowned.” To the Rastafarians, Ethiopia was Zion, and Selassie was the living Lion of Judah.
 
This raises deep questions. Was Selassie truly a messianic figure, or was his reign a foreshadowing—a signpost pointing to God’s plan? The man himself rejected divine worship. When the Rastafarians hailed him as God, Selassie insisted he was only a man, a servant of Christ. Yet prophecy often operates in paradox: men who are not themselves the Messiah are still raised as types, symbols, and shadows of what is to come. Just as Cyrus, a Persian king, was called God’s anointed in Isaiah, so Selassie may have been raised as a type of witness, a reminder to the nations that the Davidic line had not vanished, that God’s covenant was still alive in Ethiopia.
 
During Mussolini’s invasion, Selassie stood before the League of Nations in 1936 and delivered a speech that has echoed through history. He warned the nations that if fascism was not stopped in Ethiopia, it would spread across the globe. His words fell on deaf ears. Italy occupied Ethiopia, committing atrocities with the blessing of the Vatican. But after five years in exile, Selassie returned in triumph, restoring Ethiopia’s sovereignty. To his people, this was no mere political comeback—it was a fulfillment of God’s promise that the throne of David would not be extinguished.
 
Yet his reign was not without shadows. In his later years, famine struck Ethiopia, and critics accused him of neglect. In 1974, his rule was overthrown in a Marxist coup, and the Solomonic dynasty that had stood for millennia was toppled. Selassie himself died under house arrest, his body hidden for decades. To many, it seemed the covenant line had ended. But in prophecy, endings are never as final as they appear. Just as Israel went into exile yet remained God’s people, so the fall of Selassie’s reign does not erase the witness of Ethiopia. The bloodline, the Ark, and the canon remain.
 
Haile Selassie’s life raises an uncomfortable truth for empire: Ethiopia’s Solomonic line is not myth but history, a dynasty that endured while Jerusalem’s throne fell and Rome’s popes claimed stolen authority. His reign forced the world to confront Ethiopia’s unique role in prophecy. Even if he was not the Messiah, his titles, his lineage, and his witness exposed the counterfeit crown of Zionism and Rome.
 
In the last days, the memory of Haile Selassie remains powerful. For some, he is a symbol of African identity and hope. For others, he is a prophetic reminder that the Lion of Judah’s throne has endured outside the reach of empire. And whether exalted or dismissed, his life testifies to the truth: Ethiopia’s role in prophecy cannot be erased.
 
The question for us is not whether Selassie was Christ incarnate, but what his reign signified in the larger tapestry. Was it God’s way of reminding the nations that the Davidic line was alive? Was it a foreshadowing of the true return of the Lion of Judah? Or was it a warning that the world had been looking for Messiah in the wrong Zion? Whatever the answer, one truth remains—through Haile Selassie, Ethiopia’s witness was thrust into the global spotlight, and the counterfeit crown trembled.
 
Part 8: Ethiopia in the Last Days
 
When we look at prophecy concerning the end of the age, most eyes turn to Israel, to Jerusalem, to the rebuilding of the Temple. But Scripture does not leave Ethiopia silent in the last days. In fact, Ethiopia appears in both Old and New Testament prophecy as a nation with a destiny still unfolding—one that stands in stark contrast to the counterfeit Zion being prepared in Jerusalem. Ethiopia, the land of Cush, is marked not for destruction but for redemption. Her outstretched hands are a signpost of hope in the midst of deception.
 
Psalm 68:31 is one of the clearest promises: “Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God.” This is not vague poetry. The psalmist speaks of a future moment when Ethiopia, as a nation, will turn fully toward God. Her hands, which for centuries have held the Ark, preserved the books, and guarded the Solomonic line, will be lifted in worship. Ethiopia will not remain hidden forever. At the appointed time, she will rise and stretch her hands toward the Lord in full acknowledgment of His sovereignty.
 
Isaiah 18 adds to this vision. The prophet describes a land “beyond the rivers of Cush,” a people “scattered and peeled,” whose messengers are swift and whose nation is feared. In the last days, Isaiah says, these people will bring gifts to the Lord of hosts, to the place of His name, Mount Zion. Many scholars have debated these verses, but taken alongside Psalm 68, they form a powerful picture: Ethiopia’s destiny is to approach God’s holy mountain, bearing gifts, as a witness to the nations.
 
But what does this mean in the context of the Antichrist? Consider the timing. The Antichrist will sit in the temple of Jerusalem, declaring himself to be God. The world will marvel. Many Christians, deceived by Zionist propaganda, will believe he fulfills prophecy. Yet Ethiopia’s witness will remain a thorn in his side. For if the Ark is truly in Axum, then the Antichrist’s temple will be empty—a shell without covenant. If the Solomonic line has endured in Ethiopia, then his throne in Jerusalem is counterfeit. If Ethiopia stretches her hands to God in those days, then the world will see that not all prophecy bows to Zionist control.
 
We see hints of Ethiopia’s role in Daniel 11 as well. In the prophecy of the king of the north, Daniel writes: “He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. But he shall have power over the treasures of gold and silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps.” Here Ethiopia is mentioned directly in connection with the Antichrist’s campaigns. She will be caught in the tide of his power, but this does not mean she is destroyed. Rather, it shows that Ethiopia’s presence on the prophetic stage is significant enough to warrant direct mention.
 
Even in the book of Acts, the conversion of the Ethiopian eunuch foreshadows this destiny. He was the first Gentile convert recorded after Pentecost, carrying the gospel back to his homeland. His baptism was a seed planted in Ethiopia that has borne fruit for centuries. It was a prophetic sign that Ethiopia would one day stretch her hands to God—not only as individuals but as a nation.
 
And so, in the last days, Ethiopia stands as a paradox. On the one hand, she will be pressured by the Antichrist’s advance, caught in the sweep of global conflict. On the other, she is promised a moment of stretching out her hands to God, of bringing her gifts to Zion, of standing as a witness against the counterfeit throne. Ethiopia’s destiny is not annihilation but testimony. She will not be the seat of the Antichrist but a reminder of God’s covenant preserved outside empire’s reach.
 
This is why elites and prophecy teachers ignore Ethiopia. They want the world to believe the story begins and ends with Jerusalem, so that when the false messiah comes, no one questions his legitimacy. But Ethiopia’s presence in prophecy is a crack in that deception. If she stretches her hands to God in the last days, she will expose the counterfeit crown for what it is.
 
The last days will not be written only in Jerusalem’s stones. They will also be written in Ethiopia’s hands. And when those hands rise, the world will have no excuse. The hidden Zion will stand revealed, and the counterfeit will tremble.
 
Part 9: Zionist vs. Ethiopian Witness
 
At the heart of prophecy lies a clash of witnesses—two competing claims to Zion. On one side stands the Zionist state, proclaimed in 1948, backed by Rothschild finance, sustained by Western empires, and sanctified by dispensational theology. On the other side stands Ethiopia, ancient and unbroken, carrying the Ark, the canon, and the Solomonic line. These two Zions cannot both be true. One is counterfeit, the other hidden. And in the last days, the world will be forced to choose which witness it believes.
 
The Zionist claim is political at its core. It rests on the narrative that the Jewish people, after two thousand years of exile, returned to their land by divine promise. Yet that return was orchestrated not by prophets but by bankers and diplomats. The Balfour Declaration of 1917 was not scripture—it was imperial strategy. The United Nations partition plan of 1947 was not covenant—it was political convenience. And the modern state of Israel was not birthed through repentance before God but through warfare and bloodshed. Its crown is not David’s crown but empire’s diadem, forged in the fires of geopolitics.
 
Yet millions of Christians have been taught to see this as the hand of God. Prophecy conferences, televangelists, and entire denominations declare that Israel’s rebirth is proof of God’s faithfulness. But the Bible itself gives us reason to pause. Revelation 11 calls Jerusalem “the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.” Jesus Himself wept over Jerusalem, declaring, “Your house is left unto you desolate.” Isaiah and Jeremiah condemned her for shedding innocent blood and worshiping idols. The city that crucified Christ cannot be exalted without repentance. Yet Zionism offers a crown with no repentance, a throne with no Messiah, a temple with no Ark.
 
Now contrast this with Ethiopia’s witness. While the Zionist state boasts of military strength, Ethiopia guards a single Ark in Axum, watched over by one man until death. While Zionism edits prophecy to suit its plans, Ethiopia preserves a canon that Rome erased, holding the Book of Enoch, Jubilees, and the Ascension of Isaiah. While Zionism claims the throne of David in Tel Aviv and Jerusalem, Ethiopia’s Solomonic line continued for millennia, culminating in Haile Selassie, crowned with the title “Conquering Lion of the Tribe of Judah.” Ethiopia’s claim is not political—it is covenantal. It is not backed by empire—it is preserved by witness.
 
And here is the great clash: the Antichrist will need Zionism. He will step into Jerusalem’s temple and declare himself God, leaning on the Zionist narrative to legitimize his rule. But he cannot use Ethiopia. Ethiopia is a rival claim, a witness that exposes his throne as counterfeit. If the Ark is not in his temple, if the Solomonic line is not in his lineage, if the Ethiopian canon contradicts his deception, then his crown is exposed as a fraud. That is why Ethiopia is silenced. That is why no prophecy teacher speaks of her. That is why empires tried to crush her. Because her witness undermines the very stage the Antichrist is preparing to step onto.
 
This conflict is not only theological—it is geopolitical. Ethiopia sits at the crossroads of Africa and the Middle East, tied by history to both. Her influence over the Red Sea, the Nile, and the Horn of Africa makes her strategically vital. That is why global powers constantly meddle in her politics, stirring conflict, famine, and division. It is not only about resources—it is about witness. Control Ethiopia, and you control her story. Break Ethiopia, and you bury her testimony. But God has preserved her through every storm, because her role in prophecy is not yet complete.
 
Zionist vs. Ethiopian witness is the dividing line of prophecy. One points to a false messiah enthroned in Jerusalem, the other points to a hidden covenant preserved in Africa. One is built on empire’s power, the other on God’s preservation. One dazzles the world with signs and politics, the other waits quietly with Ark and scripture. In the end, only one will stand vindicated.
 
The choice for the Church is whether we will blindly follow the Zionist narrative, or whether we will open our eyes to the hidden Zion, the Ethiopian witness that has endured against all odds. For when the Antichrist sits in Jerusalem, those who have ignored Ethiopia will be swept into deception. But those who know the hidden witness will see the counterfeit crown for what it is.
 
Part 10: Why the Enemy Hides Ethiopia
 
Every empire has mastered the art of distraction. Rome distracted the people with bread and circuses. Modern governments distract us with endless elections, media spectacles, and wars on terror. And in prophecy, Zionism itself is a distraction—a grand deception designed to fix the world’s eyes on Jerusalem while blinding them to the hidden witness of Ethiopia. The enemy knows that if Ethiopia’s role were fully understood, the counterfeit crown would be exposed. That is why Ethiopia is silenced, minimized, and mocked.
 
Why does the enemy hide Ethiopia? Because Ethiopia carries too many threats to his plan. She carries the Ark of the Covenant, the very throne of God on earth, which if revealed would make the Antichrist’s temple in Jerusalem look hollow and false. She carries the Solomonic line, a dynasty tracing back to David and Solomon, which if recognized would expose the Zionist state’s claims to legitimacy as empty. She carries a fuller canon of Scripture, which if read would reveal the very strategies of the fallen angels, the rise of the Antichrist, and the reality of spiritual war that Rome has suppressed for centuries.
 
The enemy hides Ethiopia because her very existence undermines his narrative. Zionism presents itself as the only fulfillment of prophecy, the only crown of David, the only hope for Messiah. But Ethiopia testifies that God’s covenant has been preserved outside empire, untouched by Rome, beyond the reach of Rothschilds or Jesuits. Ethiopia says, “You are not the only Zion. You are not the true heir. The covenant is bigger than your counterfeit.” That is a message Satan cannot allow to spread.
 
So he buries Ethiopia under poverty and famine. He fuels endless wars in the Horn of Africa. He uses propaganda to paint Ethiopia as unstable, irrelevant, or backward. He allows the West to see images of starving children, but never images of the Ark in Axum or the manuscripts hidden in her monasteries. He keeps Ethiopia out of prophecy conferences, out of seminaries, out of Christian bookshelves. Because if Christians knew Ethiopia’s witness, the Zionist narrative would unravel, and the Antichrist’s throne would be exposed before it could be seated.
 
And yet, despite every attempt to silence her, Ethiopia endures. She was not colonized, though every empire tried. She preserved her canon when Rome erased it. She guarded her Ark when Babylon destroyed the temple. She held her Solomonic line when Jerusalem’s throne collapsed. Every empire that touched her has fallen—Rome, Byzantium, the Ottomans, Fascist Italy—yet Ethiopia still stands. That is not chance. That is providence.
 
The enemy hides Ethiopia because he fears her revelation. When the last days come, Ethiopia will stretch out her hands to God, just as Psalm 68 declares. Her princes will bring gifts to Zion, just as Isaiah foresaw. And in that moment, the world will be reminded that God’s covenant cannot be monopolized by empire. The Ark cannot be stolen by Zionists. The throne cannot be usurped by Rome. The Word cannot be censored by councils. The witness cannot be silenced by propaganda.
 
Ethiopia is hidden because she is dangerous—to Satan, to the Antichrist, to every counterfeit crown. And when she is revealed, the deception will tremble.
This is why we must speak of Ethiopia now. To lift the veil, to remind the Church, to expose the counterfeit before it takes its throne. For in the battle between truth and deception, silence is surrender. The enemy hides Ethiopia—but God is revealing her. And in the last days, her witness will shine like the sun.
 
Conclusion: Ethiopia: The Hidden Zion
 
When we step back and look at the full picture, a pattern emerges that is too consistent to ignore. Ethiopia has been present from the beginning—named in Genesis, guarding Jeremiah’s life, welcoming the gospel in Acts, prophesied in Psalms and Isaiah. She has preserved the Ark when Jerusalem lost it, preserved the Solomonic line when Israel’s throne was broken, preserved the canon when Rome cut it apart, and preserved her independence when every empire tried to crush her. That is not coincidence. That is covenant.
 
Meanwhile, the world has been led to stare at Jerusalem, at the Zionist state, at a crown forged by empire and finance. A counterfeit crown, waiting for a counterfeit messiah. And as the nations bow before this false Zion, the Antichrist will step onto a stage prepared for him for centuries. But Ethiopia’s witness—quiet, hidden, ignored—stands as a rebuke to that deception. Her Ark exposes the emptiness of the Antichrist’s temple. Her Solomonic line exposes the fraud of Zionism’s throne. Her canon exposes the lies Rome has buried. And her prophecy exposes the enemy’s plan for what it is: a counterfeit built on distraction.
 
This is why Ethiopia is hidden. Not because she is irrelevant, but because she is essential. Satan cannot allow the Church to see her role, for if they did, the Zionist deception would be exposed before it reached its climax. But God has preserved Ethiopia for such a time as this. In the last days, her hands will stretch out to Him, her gifts will be brought to His mountain, her witness will stand against the counterfeit crown.
 
The choice before us is clear. Will we bow to the narrative of empire, blind ourselves to Ethiopia, and follow the Antichrist into his false temple? Or will we see the hidden Zion, the covenant God has preserved outside of Rome and Zionism, and recognize the truth when deception comes?
 
The world will look to Jerusalem, but the wise will remember Ethiopia. The powers will exalt a false messiah, but the faithful will see the Lion of Judah whose scars still testify in heaven. And when Ethiopia stretches her hands to God, her hidden witness will become open, and the counterfeit crown will fall.
 
Ethiopia is not just history—it is prophecy. Not just Africa—it is Zion. Not just another nation—it is the hidden key to the story the world has forgotten. And in the end, when the Antichrist takes his seat in Jerusalem, Ethiopia will rise as the witness God kept hidden until the last hour, a reminder that His covenant cannot be broken, and His throne cannot be stolen.
 
Bibliography
 
Budge, E. A. Wallis. The Kebra Nagast: The Queen of Sheba and Her Only Son Menyelek. London: Oxford University Press, 1922.
Kaplan, Steven. The Beta Israel (Falasha) in Ethiopia: From Earliest Times to the Twentieth Century. New York: New York University Press, 1992.
Sellassie, Sergew Hable. Ancient and Medieval Ethiopian History to 1270. Addis Ababa: Addis Ababa University Press, 1972.
Ullendorff, Edward. The Ethiopians: An Introduction to Country and People. Oxford: Oxford University Press, 1960.
Isaac, Ephraim. The Ethiopian Orthodox Church: An Introduction. Addis Ababa: Ethiopian Orthodox Press, 1995.
Marcus, Harold G. A History of Ethiopia. Berkeley: University of California Press, 1994.
Pankhurst, Richard. The Ethiopians: A History. Oxford: Blackwell Publishing, 2001.
Asserate, Asfa-Wossen. King of Kings: The Triumph and Tragedy of Haile Selassie I of Ethiopia. London: Haus Publishing, 2014.
 
Scriptural Endnotes
 
Genesis 2:13 – The Gihon river “compasseth the whole land of Ethiopia.”
Genesis 10:6–8 – Cush listed among the first nations; Nimrod as son of Cush.
Isaiah 18:1–7 – Prophecy of Cush sending gifts to Zion in the last days.
Psalm 68:31 – “Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God.”
Jeremiah 38:7–13 – Ebed-Melech the Ethiopian rescues Jeremiah from the cistern.
Acts 8:26–39 – Philip baptizes the Ethiopian eunuch on the Gaza road.
2 Maccabees 2:4–8 – Jeremiah hides the Ark of the Covenant until the last days.
Daniel 11:42–43 – The king of the north will reach into Egypt, Libya, and Ethiopia.
Revelation 11:8, 19 – Jerusalem called “Sodom and Egypt”; the Ark appears in heaven.
Matthew 23:37–39 – Jesus weeps over Jerusalem, declaring it desolate.
 
Historical and Esoteric Endnotes
 
The Solomonic dynasty’s claim to Davidic descent preserved in the Kebra Nagast (Budge, 1922).
Ethiopia’s canon of 81 books includes Enoch, Jubilees, the Ascension of Isaiah, and the Shepherd of Hermas (Isaac, 1995).
The Jesuit attempt to convert Ethiopia under Susenyos I, followed by popular revolt and expulsion of Jesuits (Kaplan, 1992).
Mussolini’s invasion of Ethiopia in 1935–41, with Vatican blessing, including bombing of Axum (Marcus, 1994).
Haile Selassie’s speech before the League of Nations, June 30, 1936, warning of the spread of fascism (Asserate, 2014).
Rastafarian movement’s identification of Haile Selassie as “Jah Rastafari” and fulfillment of Garvey’s prophecy (Pankhurst, 2001).
Ethiopia’s continuous resistance to colonization—unique in Africa (Ullendorff, 1960).
Prophetic interpretations of Ethiopia’s role in the end times as counter-witness to Zionism and Rome (drawn from Ethiopian canon and esoteric commentary in user uploads).

The Pentagon Pizza Index: Prophecy by the Slice

The Pentagon Pizza Index: Prophecy by the Slice
 
Watch this on Rumble: https://rumble.com/v6yttyo-the-pentagon-pizza-index-prophecy-by-the-slice.html
 
Monologue
 
Every empire leaves crumbs. Rome had its bread and circuses, and America—well, we have pizza. A simple food, round, greasy, convenient, and loved by almost everyone. But in the shadows of Washington D.C., pizza has become more than dinner. It has become a signal. A sign. A strange and almost laughable oracle that has followed wars and crises for over forty years. They call it the Pentagon Pizza Index.
 
The story goes back to the Cold War, when Soviet intelligence noticed something odd. Whenever the lights burned late at the Pentagon, whenever generals and analysts stayed at their desks, stacks of pizza boxes followed them in. Delivery men carried the evidence of crisis, and the Soviets gave it a name—“Pizzint,” short for pizza intelligence. It was simple: late-night orders meant America was preparing for war. And the pattern proved true. Before the invasion of Grenada in 1983, Pentagon-area pizza orders doubled. Before the Panama strike in 1989, they tripled. On the night of August 1, 1990, the CIA ordered 21 pizzas in one night. Hours later, Saddam Hussein invaded Kuwait, and the Gulf War began.
 
It sounds absurd, but it became legend. TIME magazine reported it. Wolf Blitzer himself said: “Always monitor the pizzas.” And the legend has lived on. In December 1998, when Bill Clinton faced impeachment hearings and the bombs fell on Kosovo, White House pizza deliveries surged again.
 
Then the story went quiet—until the digital age. With Google Maps showing “live busyness,” online sleuths began to track Pentagon-area pizzerias in real time. A spike at Domino’s or We, The Pizza became the new watchtower. On April 13, 2024, Iran launched drones at Israel—at the same moment Papa Johns was “busier than usual.” And on June 12, 2025, at 6:59 PM, nearly every Pentagon pizzeria surged at once. An hour later, Israel struck Iran in one of the most dramatic escalations of our time.
 
The Pentagon laughs. Analysts call it pseudoscience. They point out there are food courts and cafeterias inside the building. They warn of confirmation bias, of myths gone viral, of memes distorting markets and eroding trust. And maybe they’re right. Maybe the pizza index is nonsense. Or maybe it’s the perfect parable for our times—that in the smallest, most ordinary appetites, the truth leaks out.
 
I’m not here to tell you that pepperoni predicts the future. I’m here to tell you that in a world of secrecy and spin, God has a way of letting truth slip through the cracks. A slice of pizza, a careless delivery, a late-night order—just enough to remind us that nothing is hidden that will not be revealed. Jesus said there would be wars and rumors of wars. Tonight, we ask: are even the pizzas crying out the warning?
 
Part 1: Cold War Origins — Pizzint
 
To understand the Pentagon Pizza Index, we have to go back to the 1970s and 80s, when Washington was the chessboard of the Cold War. The Soviets, locked in their silent duel with the United States, were always searching for clues—little cracks in the wall of secrecy that might reveal what America was planning. They had satellites, spies, double agents. But sometimes the most effective intelligence is also the simplest.
 
And so, Soviet analysts began tracking pizza delivery vans. That’s right—Domino’s cars, local drivers, little red and white boxes going in and out of the Pentagon and CIA headquarters at odd hours of the night. The KGB gave it a name: Pizzint, short for Pizza Intelligence. The logic was straightforward: when Pentagon staff worked overtime, they weren’t going home for dinner. They were ordering food in. And because pizza is fast, cheap, and easy to share, it became the food of choice. A sudden surge in late-night deliveries could mean a crisis was unfolding inside.
 
Think about the beauty of it. No satellites, no wiretaps, no high-tech gadgets—just watching where the food was going. If the lights were on late, and if drivers were hauling stacks of pizzas through guarded doors, it meant something was happening. Decisions were being made. Orders were being drafted. Possibly war was being prepared.
 
This wasn’t just a theory. Local drivers themselves began to notice the patterns. They could tell when something was about to break in the news, sometimes days in advance, simply by the unusual flow of deliveries. To them, pizza wasn’t just food—it was a forecast.
 
It’s almost poetic: the great empires of the world, trying to hide their strategies, undone by hunger and a late-night craving. And behind it all, a prophetic reminder that God makes even the foolish things of the world confound the wise.
 
Part 2: Early Confirmations — Grenada and Panama
 
If the Cold War Soviets had only guessed, the story might have ended as nothing more than rumor. But the first real tests of the Pizza Index came in the 1980s, and the results made believers out of more than just delivery drivers.
 
In October 1983, the United States prepared to invade Grenada in Operation Urgent Fury. The official story was that Washington was concerned about American medical students trapped on the island and the growing influence of Cuban forces. But long before the headlines broke, the clues were already in the hands of the pizza men. Pentagon orders doubled the night before the invasion. Drivers carried stacks of boxes into the building past midnight. They knew something unusual was happening. The very next day, U.S. forces landed on Grenadian soil.
 
Then it happened again in December 1989. This time it was Panama, and the mission was Operation Just Cause—the removal of General Manuel Noriega. Once again, the night before the first strikes, the phones at Pentagon-area pizzerias rang off the hook. One delivery runner remembered it clearly: “We knew. Absolutely. Pentagon orders doubled up the night before the Panama attack; same thing happened before the Grenada invasion.”
 
It was so obvious that by the late 1980s, delivery drivers themselves—ordinary workers, not intelligence analysts—could predict when something big was coming. They couldn’t have told you the code name of the operation, or the geopolitical strategy behind it. But they could tell you the timing. And in the world of intelligence, timing is everything.
 
These weren’t coincidences. They were patterns, visible in plain sight, written not in codebooks or secret cables, but in pizza boxes carried under fluorescent lights. And if the pattern had only happened once, perhaps it could be dismissed. Twice, maybe called luck. But when it began repeating, a legend was born.
 
The Soviets had been right—pizza was a tell. And soon, even the American press would take notice.
 
Part 3: The Gulf War and Desert Storm
 
By the early 1990s, the Pizza Index had moved from rumor to legend. And it was the Gulf War that cemented its place in history.
 
Frank Meeks, the owner of forty-three Domino’s franchises in the Washington D.C. area, had kept close watch on his delivery numbers. For years, he noticed the unusual surges that always seemed to precede a crisis. But nothing compared to what happened in the buildup to Operation Desert Storm in 1990 and 1991.
 
On August 1st, 1990, just hours before Saddam Hussein invaded Kuwait, the CIA ordered a record twenty-one pizzas in a single night. It was an astonishing volume for one office, and the drivers knew immediately that something was happening. Within hours, the Middle East was on fire, and the United States was being pulled into another war.
 
As tensions escalated, the Pentagon itself lit up with late-night orders. Drivers who normally brought three or four pizzas to the building suddenly found themselves carrying stacks of boxes, over and over again. In less than eight days, Pentagon deliveries skyrocketed from a handful each night to well over a hundred. Then came the most famous figure of all—101 pizzas delivered to the Pentagon on January 15, 1991—the very night before the bombing campaign of Desert Storm began.
 
The phenomenon became so well-known that it was openly reported. TIME magazine wrote about it. Domino’s drivers spoke of it openly. And CNN’s Pentagon correspondent at the time, Wolf Blitzer, summed it up with a line that still echoes today: “Bottom line for journalists: always monitor the pizzas.”
 
Here was the strange reality. Journalists with their press passes, politicians with their speeches, and generals with their war rooms were often the last to know when history was about to shift. But the pizza men knew. The delivery logs told the story. And no one could stop it from being seen.
 
In that moment, the Pizza Index became something more than a curiosity. It became Washington lore—a symbol of how even the mightiest empire can’t hide its movements from the simplest human appetite. And for those watching closely, it was a reminder that prophecy often arrives in the form of the ordinary, not the extraordinary.
 
Part 4: The Clinton Years
 
The 1990s were supposed to be the calm after the storm. The Soviet Union had fallen, the Cold War was over, and America stood alone as the global superpower. But even in this so-called peace, the Pentagon Pizza Index didn’t vanish. It showed itself again in the late years of the decade, during a season when Washington was embroiled in scandal abroad and at home.
 
In December 1998, President Bill Clinton faced impeachment hearings in the House of Representatives. At the very same time, U.S. forces were launching Operation Desert Fox, a bombing campaign against Iraq, and gearing up for military action in Kosovo. The capital was under enormous political and military pressure, and once again, the evidence came sliding across the counters of D.C. pizza parlors.
 
Local franchise managers and delivery drivers reported massive spikes in orders heading to the White House district. One shop saw deliveries jump by as much as 250 percent above normal on the night of December 15th, as the impeachment debate heated up and the airstrikes began. The Washington Post couldn’t resist comparing the surge to the Gulf War years. It was as if pizza had become a silent, greasy barometer of America’s most critical nights.
 
What makes this chapter so telling is that the Pizza Index wasn’t just tied to foreign wars anymore—it was now tethered to the domestic crises of the nation itself. When the leadership was cornered, when scandal and conflict collided, the signs appeared in the simplest of places: late-night food orders.
 
For those who had followed the pattern since Grenada and Panama, the Clinton years confirmed that the Index was more than coincidence. It had survived into a new era, adapting to new conflicts, yet still revealing the truth in the most mundane way possible.
 
And then, as the new millennium dawned, the story of the Pizza Index began to fade. Not because the pattern had disappeared, but because the world’s attention shifted to bigger technologies—satellites, wiretaps, digital intercepts. For a time, the old legend of pizza predicting war slipped quietly into Washington lore. But it wasn’t gone forever. It was only waiting for the digital age to bring it back to life.
 
Part 5: Dormancy and Digital Resurrection
 
For a while, the Pizza Index went quiet. The new millennium was the age of high-tech surveillance and digital espionage. After the Clinton years, the old stories of Domino’s vans rolling into the Pentagon faded into the background. America had satellites scanning every corner of the globe, drones circling targets unseen, and vast electronic listening posts scooping up phone calls and emails. Who needed pizza boxes when you had wiretaps and spy planes?
 
But legends never truly die. They wait, like embers, for the right wind to stir them back to flame. And in the 2020s, that wind came through the strange marriage of social media and open-source data.
 
Google had quietly given the public something the Soviets never dreamed of—real-time foot traffic metrics. With the tap of a screen, anyone could see if a restaurant was “busier than usual.” It was meant as a convenience for hungry customers. But in the hands of digital sleuths, it became a new form of Pizzint. People realized they could track Pentagon-area pizza parlors in real time.
 
In 2023, as the Israel–Gaza war reignited, this digital resurrection came alive. Online researchers began posting charts of spikes at Pentagon pizza shops. And then, almost overnight, a new voice emerged: the Pentagon Pizza Report account on X. This anonymous feed began scraping Google Maps data, flagging when multiple shops within a mile of the Pentagon surged beyond their usual traffic.
 
To some, it was a joke—a clever meme in a world already drowning in conspiracy theories. But others began to take it seriously, especially when the spikes aligned with breaking headlines. The Pizza Index was back, reborn in the digital age, with algorithms replacing delivery logs, and Twitter threads replacing whispered legends.
 
It was proof of a timeless truth: the old signs never disappear. They simply adapt to the new tools of the age. And just as it had in the Cold War, the Pizza Index was once again ready to announce that history was about to shift.
 
Part 6: Modern “Hits”
 
The digital rebirth of the Pentagon Pizza Index didn’t stay in the realm of memes for long. By 2024 and 2025, the pattern began to reassert itself with eerie precision, giving skeptics pause and fueling believers who saw the hand of history moving again.
 
On April 13, 2024, as Iran launched swarms of drones toward Israel in retaliation for the bombing of its consulate in Syria, something strange appeared online. Papa Johns near the Pentagon showed as “busier than usual” on Google Maps. Screenshots of the spike spread across X within minutes, and when the drone attack hit the headlines, the old pizza theory was suddenly alive again.
 
But the most striking case came on June 12, 2025. At 6:59 PM Eastern Time, nearly every Pentagon-area pizzeria lit up red on Google’s “live busyness” charts. District Pizza Palace, Domino’s, Extreme Pizza, and We, The Pizza all surged at once. The Pentagon Pizza Report flagged it immediately. Just an hour later, explosions rocked Tehran as Israel launched a massive strike against Iran’s nuclear facilities. It was the Gulf War all over again, except this time the evidence wasn’t hidden in delivery logs—it was flashing live on millions of phones around the world.
 
And then, only days later, on June 21, 2025, it happened again. Pentagon Pizza Report noted unusual spikes at both a Papa Johns and a local shop near Joint Base Myer–Henderson Hall. Less than two hours later, NATO confirmed U.S. precision strikes against Iranian enrichment sites in Esfahan Province. Two hits, within nine days, and the Index was back in the headlines.
 
Even beyond the Middle East, the signs appeared. On June 1, 2025, Pentagon Pizza Report noted traffic at Domino’s “busier than usual,” coinciding with Ukraine’s largest strike yet against Russian territory. The timing was so tight that Armstrong Economics noted it alongside his war cycle forecasts.
 
For those who had watched the Pizza Index since the 1980s, these weren’t coincidences. They were proof that the pattern had survived into the digital era. For skeptics, they were anomalies, easily explained away by confirmation bias. But one thing was certain—once again, pizza was being linked to war.
 
And this time, the whole world was watching in real time.
 
Part 7: Mainstream Recognition
 
By the summer of 2025, the Pentagon Pizza Index had crossed a line. What had once been Cold War rumor and internet folklore was now headline material in mainstream outlets. The story was too strange, too consistent, and too entertaining for the media to ignore.
 
Newsweek ran with it after the June 12 Israel–Iran strikes, openly asking whether the Pentagon Pizza Report had spotted the attack before any official announcement. Bitcoin.com called it “the unlikely oracle of war,” noting that it had been right too many times to be dismissed entirely. The Economic Times of India went even further, tallying up “21 crises” that the Index had supposedly predicted and asking whether it might even foreshadow World War III.
 
Even publications that pride themselves on skepticism couldn’t resist. Fast Company wrote a feature titled “The theory that surging pizza orders signal global crises,” recounting everything from Grenada to Desert Storm to the Iran strikes. They quoted Wolf Blitzer’s old line from 1990: “Always monitor the pizzas.” Yahoo News called it “half myth, half OSINT folklore,” lumping it in with the Waffle House Index for natural disasters.
 
And then came the analysts. Martin Armstrong, whose economic war cycles are studied around the globe, gave the Pizza Index his blessing as another example of “unintended indicators of history.” In his view, pizza was just another form of capital flow—a quirky but reliable sign that resources were moving and decisions were being made behind closed doors.
 
Finally, the academic world joined the discussion. Modern Diplomacy published a lengthy analysis of the Pizza Index as a case study in low-tech OSINT. They called it a teaching tool, showing students how to spot patterns in everyday behavior while warning them not to confuse coincidence with causation. For intelligence educators, pizza wasn’t prophecy—it was pedagogy.
 
What began as Soviet spycraft and Domino’s deliveries had become a global conversation, covered by newspapers, debated by economists, and analyzed by scholars. The Pentagon Pizza Index was no longer just a joke—it was an idea too powerful, too strange, and too symbolic to ignore.
 
And yet, as the Index gained fame, so too did its critics. Because for every story of a pizza surge before a crisis, there were voices insisting that it was all smoke and grease, nothing more than a meme spun into myth.
 
Part 8: The Pushback and Debunkers
 
As the Pentagon Pizza Index grew from Cold War lore into a mainstream talking point, the pushback was inevitable. For every believer who saw patterns in the deliveries, there were skeptics and officials calling it nonsense—or worse, dangerous.
 
The Pentagon itself has repeatedly dismissed the theory. Spokespeople point out that the Pentagon has entire food courts inside its walls—pizza, sandwiches, sushi, donuts, you name it. Why would staff rush out for Domino’s when they can grab a slice inside the building? In response to reports that Google Maps traffic spikes coincided with Israeli strikes on Iran, the Department of Defense told Newsweek the claims “did not align with events” and had “nothing to offer” on the matter.
 
The Washington Post portrayed the Index as a quirky urban legend that survives because it’s funny, not because it’s reliable. They warned of confirmation bias: people remember the “hits,” like Grenada or Kuwait, but they forget all the times pizza shops were busy and nothing happened.
 
Other critics went further. Mohan Kanishka Perera, writing on LinkedIn, called the Pizza Index a viral meme-conspiracy that corrodes trust in institutions. In his view, it’s not just a silly story—it’s an example of how memes can distort markets and society. People might order pizza near the Pentagon just to “test the theory,” artificially fueling the numbers. And in the process, narratives like this erode civic trust, empower foreign actors to spread misinformation, and distract citizens from real debates.
 
Academic skeptics added their own blows. Researchers like Zenobia Homan at King’s College London warned that without hard data, the Index was little more than “confirmation bias dressed up as OSINT.” Former U.S. analysts like Marcel Plichta argued that the assumptions behind the Index don’t hold water. Google’s “Popular Times” data is based on phone location pings—it doesn’t measure pizza orders. To believe the Index, we’d have to assume Pentagon staff leave secure facilities in the middle of crises, drive to strip-mall pizza shops, and pile inside. That picture, critics argue, is absurd.
 
And then there are the ethical critics. Modern Diplomacy raised an uncomfortable point: do businesses and their employees really want to become unwilling players in global surveillance? Pizzerias never asked to be treated as indicators of war. Yet once the Index went viral, their data was dragged into the spotlight, raising questions about privacy and unintended consequences.
 
To the skeptics, the Pizza Index is a joke that has gone too far. To the Pentagon, it’s an annoyance. To academics, it’s a teaching tool, but a flawed one. And yet, even with all these debunkings, the legend persists. Because no matter how hard critics try to bury it, the smell of pizza keeps rising whenever the drums of war begin to beat.
 
Part 9: The Symbolic and Prophetic Layer
 
If the Pentagon Pizza Index were only about food deliveries, it would be nothing more than a curiosity. But there’s something deeper here, something almost prophetic. Because history has always spoken through the simplest of signs. Rome distracted its people with bread and circuses; America does the same with pizza and entertainment. And in both cases, food becomes a mask to hide the machinery of empire.
 
Think about it. At the very moment leaders plot war, they are feeding themselves with the same food that feeds the common man. Pizza is ordinary, universal, shared in homes, schools, and offices. Yet in these critical moments, it becomes a token of extraordinary decisions—decisions of life and death, of nations rising and falling. It is the banquet of war disguised as a midnight snack.
 
And there is irony here. What is communion but bread broken and shared, a sign of sacrifice and salvation? Yet what is the Pentagon’s communion but pizza slices shared under fluorescent lights while preparing to spill blood abroad? One meal points to life; the other, to death. One is the body given for the world; the other, the body of empire sustained by appetite.
 
This is why the Pizza Index lingers in the cultural imagination. It is not just data. It is a parable. That the most ordinary appetites of men expose the hidden plans of the powerful. That the smallest cracks in daily life can reveal the deepest currents of history. That the things meant to be kept secret cannot remain so forever.
 
And isn’t this what Jesus said? “There is nothing hidden that will not be disclosed, and nothing concealed that will not be brought into the open.” If even pizza boxes betray the secrets of generals, how much more will the truth of this age be revealed in the last day?
 
The Pentagon Pizza Index, whether real or myth, reminds us of a spiritual law: the world can never fully cover its tracks. Empires may cloak themselves in power and secrecy, but God leaves fingerprints in the ordinary, breadcrumbs scattered for those with eyes to see. Even something as trivial as a late-night pizza run can testify that the hour of trial is near.
 
Part 10: Where It Leads
 
If the Pentagon Pizza Index were only about the past, it would be nothing more than trivia. But what unsettles people today is the question of where it points next. The Economic Times tallied up twenty-one crises tied to pizza surges and asked openly: Is World War III next?
 
Martin Armstrong, with his war cycle models, has said it plainly—human behavior always leaks before history breaks. Whether it’s capital fleeing danger or pizzas flooding the Pentagon, the patterns are there. The Index may be low-tech, even laughable, but that’s what makes it so revealing. It reminds us that empires stumble over the ordinary.
 
Critics warn against reading too much into it. They say pizza orders don’t predict war. And yet the June 2025 strikes on Iran were preceded by such a clean, undeniable surge that even skeptics had to admit the timing was uncanny. If that’s a coincidence, then it’s a coincidence that keeps repeating itself.
 
So where does it lead? Possibly to nothing—maybe the Index will fade again, laughed off as a meme. Or possibly to everything—another sign, one more ripple in the waters, hinting that the world is being pulled toward a wider, darker conflict. When we see chatter about pizza surges tied to Pentagon nights, perhaps it is not the pizza itself but the larger message: the nations are restless, the powers are stirring, and war is never far from the table.
 
For us as believers, this is not a call to obsess over pizza shops. It is a reminder of Jesus’ words: there will be wars and rumors of wars, but the end is not yet. The pizza orders, strange as they are, echo this truth. They whisper that human secrecy is fragile, that even the smallest appetites betray the plans of men, and that the stage is being set for the final acts of history.
 
If God can speak through the foolishness of a donkey, if He can write on the wall of a pagan king’s banquet hall, then surely He can use pizza boxes to mock the pride of generals. Perhaps the Pentagon Pizza Index is not just a meme—it is a parable. A sign that nothing is hidden forever, and that the great wars of men will always leave crumbs behind.
 
Conclusion
 
So what do we make of the Pentagon Pizza Index? On the surface, it’s laughable. The fate of nations revealed in late-night pizza runs. A meme dressed up as intelligence. A joke that should have died with the Cold War. And yet—it hasn’t. From Grenada to Panama, from Desert Storm to Clinton’s impeachment, from Gaza to Iran, the same greasy trail has appeared again and again. Enough times that journalists, economists, and even intelligence trainers still whisper the same line: always monitor the pizzas.
 
The skeptics remind us that correlation is not causation, and they are right. A spike in orders might mean a football game, or a software glitch, or staff working late on a budget report. But the persistence of the pattern tells us something deeper. It tells us that the world is not as secret as it pretends to be. That empires cannot conceal their steps forever. That ordinary appetites betray extraordinary plans.
 
And for those with eyes of faith, it tells us something more. Jesus warned that there would be wars and rumors of wars. He said that nothing hidden would stay hidden, and that even the stones would cry out to bear witness. Perhaps, in our strange modern parable, even the pizzas are crying out. Not because they predict the future, but because they remind us that truth leaks through the cracks of the ordinary.
 
The Pentagon Pizza Index is not just about food. It is about the irony of empire. Rome had its bread and circuses; America has its pizza and Pentagon. What leaders plot in secret, God exposes in plain sight. What men try to hide, He lets slip in the most foolish of ways.
 
So the next time you hear that a Domino’s near the Pentagon is “busier than usual,” don’t panic. Don’t treat it as prophecy. But remember this: no matter how tightly the world’s powers try to grip control, they cannot hold back the hand of God. The kingdoms of this earth rise and fall, but the Kingdom of Christ endures forever.
 
Wars will come. Rumors will swirl. But our hope is not in the pizza index, or the Pentagon, or the headlines of the day. Our hope is in the One who broke bread, not for war, but for peace. The One who said, “Take, eat—this is my body, given for you.” In Him alone do we find the feast that does not end, and the Kingdom that cannot be shaken.
 
Bibliography & Endnotes
 
Primary Sources & Reporting
 
TIME Magazine. “Signs of War in Pizza Boxes.” August 13, 1990. (Domino’s runner testimony before Grenada and Panama invasions).
CNN. Wolf Blitzer, Pentagon Correspondence, 1990–1991. Quoted in multiple outlets: “Always monitor the pizzas.”
Los Angeles Times. Frank Meeks interview, January 1991 (Domino’s franchise owner reporting surges before Desert Storm).
Newsweek. “Pentagon Pizza Monitor Appeared to Predict Israel Attack.” June 2025.
The Economic Times (India). “World War III Ahead? Pentagon’s Pizza Meter Has Accurately Predicted 21 Crises.” July 2025.
Bitcoin.com. Munawa, Frederick. “The Curious Case of the Pentagon Pizza Index: It Accurately Predicts Wars.” June 2025.
Fast Company. Upton-Clark, Eve. “Pentagon Pizza Index: The Theory That Surging Pizza Orders Signal Global Crises.” September 2025.
Yahoo Creators. Nagy, Katalin. “Pentagon Pizza Index Investigated—Serious Intelligence or Just a Slice of Myth?” September 1, 2025.
Washington Post. “Tracking Pentagon Pizza Orders as a Meme, Not a Method.” July 2025.
LinkedIn. Perera, Mohan Kanishka. “Debunking the Washington D.C. Pizza Index.” June 16, 2025.
Armstrong Economics. Armstrong, Martin. “The Pizza Index.” June 16, 2025.
Modern Diplomacy. Isildak, Muratcan. “The Pentagon Pizza Index as a Case Study in Low-Tech OSINT.” July 23, 2025.
ProleWiki. “Pizza Index.” 2025.
 
Key Historical Cases Referenced
 
Grenada, 1983 — Pentagon-area pizza orders doubled the night before Operation Urgent Fury.
Panama, 1989 — Delivery drivers reported triple the usual orders before Operation Just Cause.
Kuwait, August 1, 1990 — CIA ordered 21 pizzas the night before Iraq invaded Kuwait.
Desert Storm, January 15, 1991 — Pentagon received 101 pizzas on the eve of the air campaign.
Clinton Impeachment & Kosovo, December 1998 — White House pizza surge 250% above normal.
Israel–Gaza, April 13, 2024 — Pizza surge noted as Iran launched drones at Israel.
Israel–Iran, June 12, 2025 — Pentagon Pizza Report flagged surges across four pizzerias one hour before Israeli strikes on Tehran.
Israel–Iran, June 21, 2025 — Spikes detected before NATO confirmed U.S. precision strikes.
Ukraine–Russia, June 1, 2025 — Pentagon Pizza Report flagged unusual traffic, coinciding with Ukraine’s largest strike on Russian territory.
 
Endnotes
 
The Pizza Index, or “Pizzint,” was first noted by Soviet intelligence in the late Cold War as a low-tech way to track U.S. activity.
Domino’s franchise owner Frank Meeks’ testimony remains one of the strongest anecdotal confirmations of the Index’s accuracy during the Gulf War.
Modern OSINT accounts such as @PenPizzaReport now track Google Maps “Popular Times” data, bringing the Index into the digital age.
Debate continues: mainstream outlets treat it as part folklore, part predictive tool; skeptics highlight confirmation bias and Google’s methodology (tracking foot traffic, not orders).
Regardless of causation, the Pizza Index endures as a parable of how ordinary appetites betray extraordinary events, and as a metaphor for the biblical truth that “nothing is hidden that will not be revealed.”

Andrew Wommack: Grace and Faith in Action

Andrew Wommack: Grace and Faith in Action
 
Watch this on Rumble: https://rumble.com/v6yrz58-andrew-wommack-grace-and-faith-in-action.html
 
Opening - Charlie Kirk
 
Brothers and sisters, tonight we mourn the death of Charlie Kirk. Reports say that he was shot in the neck while standing on a stage, debating about the very issue of gun violence. The irony is heavy—he was a man who defended the Second Amendment, and he lost his life in a moment where the issue itself was at the center of discussion.
 
Charlie was the only one setting up debates between his enemies to try and bridge the gap between both parties. He willingly allowed those who hated him to have a voice. He did not have a security detail, was not under secret service protection and was martyred for standing up and speaking for what he believed in.
 
Charlie was quoted saying, “when respectful debates no longer happen, that is where violence begins.”
 
Charlie Kirk has passed away from a gun shot wound to his neck. Charles James Kirk (October 14, 1993 – September 10, 2025) was an American right-wing political activist, author, and media personality. He co-founded the conservative organization Turning Point USA (TPUSA) in 2012 and was its executive director. He was the chief executive officer (CEO) of Turning Point Action (TPAction) and a member of the Council for National Policy (CNP). The Washington Post described him as "one of the most prominent voices on the right" in his later years.
 
Kirk was born and raised in the Chicago suburbs of Arlington Heights and Prospect Heights, Illinois. In high school, Kirk actively engaged in politics, supporting Mark Kirk (no relation) and his U.S. Senate campaign, as well as campaigning against a price increase in his school's cafeteria. He briefly attended Harper College before dropping out to pursue political activism full-time, influenced by Tea Party member Bill Montgomery. In 2012, Kirk founded TPUSA, a conservative student organization that quickly grew with backing from donors like Foster Friess.
 
Kirk expanded the organization's influence through initiatives like the Professor Watchlist and School Board Watchlist, which sought to fire or silence professors for sharing opinions opposed by Turning Point. Critics called this a form of modern day McCarthyism. In 2019, Kirk founded Turning Point Action, a political advocacy arm, and later, with Pentecostal pastor Rob McCoy, formed Turning Point Faith—aimed at mobilizing religious communities on conservative issues. Kirk hosted The Charlie Kirk Show, a conservative talk radio program. A key ally of Donald Trump, Kirk promoted conservative and Trump-aligned causes. He received criticism for a variety of controversial statements, especially regarding his opposition to gun control, abortion, LGBTQ rights, his criticism of the Civil Rights Act of 1964 and Martin Luther King Jr., and his promotion of Christian nationalism, COVID-19 misinformation, false claims of electoral fraud in 2020, and the Great Replacement conspiracy theory.
 
Today, on September 2025, Kirk was shot and killed at the age of 31 while speaking at a TPUSA event on the campus of Utah Valley University (UVU), as part of his long-running public debate events at higher education institutions across the United States. The shooting, part of a larger problem of political violence in the United States, received international attention and condemnation.
 
Charlie was born in the Chicago suburb of Arlington Heights, Illinois, and raised in nearby Prospect Heights. His mother is a mental health counselor, and his father is an architect. Kirk was a member of the Boy Scouts of America and earned the rank of Eagle Scout. In 2010, during his junior year at Wheeling High School, he volunteered for the successful U.S. Senate campaign of Illinois Republican Mark Kirk (no relation). In his senior year, Kirk created a campaign to reverse a price increase for cookies at his school. He also wrote an essay for Breitbart News alleging liberal bias in high school textbooks, which led to an appearance on Fox Business. Kirk attended Harper College near Chicago. He withdrew before completing a degree or certificate.
 
At a subsequent speaking engagement at Benedictine University's "Youth Empowerment Day", Kirk met Bill Montgomery, a retiree more than 50 years his senior, who was then a Tea Party–backed legislative candidate. Montgomery encouraged Kirk to engage in political activism full-time. He subsequently founded Turning Point USA (TPUSA), a "grass-roots organization to rival liberal groups such as MoveOn.org." At the 2012 Republican National Convention, Kirk met Foster Friess, a prominent Republican donor, and persuaded him to finance the organization.
 
Irony of his death while debating guns – “The wise have eyes in their head, while the fool walks in the darkness; but I came to realize that the same fate overtakes them both.” (Ecclesiastes 2:14)
 
Guns are not the problem; sin and brokenness are – “For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery.” (Mark 7:21)
 
Elite using tragedy to seize freedoms – “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world.” (Ephesians 6:12)
 
Division as their tool – “Every kingdom divided against itself will be ruined, and every city or household divided against itself will not stand.” (Matthew 12:25)
 
Human life is sacred beyond politics – “So God created mankind in his own image, in the image of God he created them; male and female he created them.” (Genesis 1:27)
 
Not God’s wrath, but a nation stepping away – “Since they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind.” (Romans 1:28)
 
God stepping aside when a nation rejects Him – “My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also reject you as my priests.” (Hosea 4:6)
 
Signs of end-time unraveling – “You will hear of wars and rumors of wars… Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. All these are the beginning of birth pains.” (Matthew 24:6–8)
 
Hope in Christ despite chaos – “God is our refuge and strength, a very present help in trouble. Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea.” (Psalm 46:1–2)
 
But let me be clear: guns are not the problem. The weapon is only an instrument. The deeper sickness is found within our society, in broken minds, in untreated wounds of the heart, and in a culture that has been hollowed out of virtue. The real crisis is not in steel and powder, but in the spiritual and mental health of our people.
 
And yet, every time a tragedy like this strikes, the elite rise up with one voice. They will use Charlie’s death as another reason to strip away freedoms. They will not mourn him as a man, but as a political pawn. They will seize the moment, twisting it into another opportunity to divide us further. That is how their machine works—feed off blood, feed off fear, feed off division.
 
But we cannot let ourselves be swept into their current. Before Charlie was a public activist, he was a human being. A soul. A son. A friend. A brother in Christ. His death is not a headline—it is the tearing away of a life made in the image of God. And we must not let politics rob us of that truth.
 
To my brothers and sisters in Christ: do not let anyone tell you this is God’s wrath. This is not the punishment of the faithful. Scripture tells us that judgment begins when a nation tells God, “We don’t need You.” America has said those words in a thousand ways—in our laws, our schools, our entertainment, our very culture. And when a nation says, “We can handle this without You,” God does what He has always done. He steps aside. And when He steps aside, the forces of chaos rush in. That is what we are seeing now.
 
This is not random. It is tied into the same current that moves wars, collapses empires, and prepares the ground for what the prophets warned us about—the bilabial conflicts, the brother against brother, the false peace, and the great shaking of the end times. Charlie’s death is not an isolated moment. It is a signpost pointing us toward a world that is unraveling.
 
But do not despair. God has not abandoned us. He has not forgotten His people. When the flood rises, He still builds an ark. When Babylon burns, He still preserves a remnant. And when nations rage, His kingdom is not moved.
 
So tonight, even in our grief, we hold to hope. Hope that Christ is still Lord. Hope that death is not the end. Hope that the shaking of this world is only the birth pains of a greater kingdom to come.
 
Let us remember Charlie not as a political warrior alone, but as a man made in the image of God. Let us resist the lies that seek to divide us. Let us cling to the truth that only in Christ is there peace. And let us lift our eyes, for our redemption is drawing near.
 
Let us also forgive those who are slandering and celebrating his death. For Jesus showed us this example that they know not what they are doing. The one and final commandment Jesus gave above all was to love god and love your neighbor the same. Please try and remember this as you grieve.
 
Monologue
 
There are voices in the Church that come and go, stirring emotion for a season but fading when the world shifts its attention. Then there are voices that endure, not because of showmanship or spectacle, but because of truth. Andrew Wommack is one of those voices. For more than fifty years, he has declared a simple message: the work of Christ is already finished, and the believer’s task is not to beg God for what He has already provided, but to believe, receive, and walk in it.
 
His life did not begin in the spotlight. He was a Texas boy who, in 1968, encountered the living God in a way that altered the course of everything. From that moment forward, he chose to put down tradition and pick up the Word. He was not trained in ivory towers or polished seminaries; his education came through long hours in prayer and the Scriptures. What came out of that quiet devotion was a revelation that would impact millions: grace and faith, working together, unlock the reality of God’s promises.
 
Wommack’s message was both liberating and offensive. Liberating, because it freed believers from the crushing weight of legalism and the hopelessness of begging God for scraps from His table. Offensive, because it challenged centuries of church tradition and dared to declare that healing, prosperity, and victory were not luxuries, but birthrights of the redeemed. He taught that Jesus had already provided everything through the cross, and that faith was not a tool to manipulate God, but a response to what He had already done.
 
He did not stop at words alone. His faith was tested in living rooms, hospital wards, and through the countless testimonies of those who took him at his word and saw God’s power manifest in their lives. What began with a small Bible study and a radio program in the 1970s grew into a worldwide ministry. Through books, broadcasts, and the founding of Charis Bible College, Andrew created a pipeline for discipleship that continues to multiply long after his voice leaves the pulpit.
 
This is not the story of a celebrity preacher or a man who built monuments to himself. It is the story of a servant who believed God and taught others to do the same. Andrew Wommack’s legacy is not only in the institutions he founded, but in the countless believers who discovered their identity in Christ through his teaching. Tonight, we honor not just a man, but the grace of God that flowed through him to set captives free.
 
Part 1: Early Life and the Call of God
 
Andrew Wommack’s story begins not with fame, nor with a pulpit in a great cathedral, but with a young man in Texas who hungered for God. Born in 1949, he grew up in a simple family environment, but at the age of 18 his life was forever altered. On March 23, 1968, Andrew encountered the presence of God so profoundly that he described it as feeling the pure love of Christ flood his heart. In that moment, everything changed. His plans, his ambitions, even his sense of self melted away before the call of God.
 
Unlike many who pursue ministry through polished institutions, Andrew’s training came through raw devotion. He spent hours in the Word, pouring over the Scriptures, not to impress others, but to know God intimately. Prayer and study became his school. Faith and obedience became his curriculum. While others sought credentials, Andrew sought relationship. That foundation would shape every sermon, every teaching, and every outreach that followed.
 
But his beginnings were humble. He pastored small congregations, often with only a handful of people in attendance. He served faithfully in places where there was no applause and little financial support. Yet in those hidden years, Andrew learned the principle that defined his entire ministry: God’s Word is enough. When you believe it and act on it, it will produce results, no matter how small the setting.
 
It was in these early days that Andrew also began to teach the revelation that had so captured his heart: grace and faith working together. He saw clearly in Scripture that believers did not need to beg God for blessing—He had already provided it through the finished work of Jesus. The Christian’s role was not to convince God to move, but to believe what God had already done. This message, first preached to living rooms and tiny churches in Texas, would one day ripple across the globe.
 
Part 2: The Simplicity of the Gospel
 
When Andrew Wommack began to preach, he quickly discovered something that disturbed him: much of the church had complicated the Gospel. What was meant to be “good news” had been buried under layers of tradition, rules, and human effort. People were worn out trying to please God, convinced that His love was conditional and His blessings scarce. Andrew saw this not as faith, but as bondage.
 
His teaching cut through that fog. He reminded believers that the Gospel was never meant to be a burden. It was simple, it was liberating, and it was centered on the cross of Christ. The message was not “try harder” or “earn God’s approval,” but “receive what Jesus has already purchased.” To Andrew, religion had made things complex, but Scripture was clear: salvation was a gift, grace was sufficient, and God’s promises were for today.
 
This simplicity became the hallmark of his ministry. He often said, “If it’s complicated, it’s probably not God.” He taught people that they didn’t need years of theology to know God’s love, only faith to believe His Word. In homes, in small churches, and later on radio, he repeated the same truth with patient consistency: God is good, His Word is true, and you can trust Him.
 
For many, this was revolutionary. Men and women who had lived under the crushing weight of guilt discovered freedom. Those who thought God was angry at them heard, maybe for the first time, that He had already forgiven them through Christ. The simplicity of the Gospel set them free. And this simple, uncompromising message would become the seedbed for the global ministry that followed.
 
Part 3: Grace and Faith Together
 
At the very center of Andrew Wommack’s teaching is a revelation that became his life’s banner: grace and faith are not enemies, nor are they separate truths—they are two sides of the same coin. Grace is what God has already accomplished through Jesus Christ, freely given and complete. Faith is man’s response, not to twist God’s arm, but to take hold of what has already been provided.
 
Andrew explained it with clarity that stripped away confusion. Grace without faith becomes passive, leaving believers waiting for God to do what He has already done. Faith without grace becomes legalism, striving and exhausting the soul in endless attempts to earn what God has already freely given. But when grace and faith are joined, believers step into the balance of receiving and walking in God’s promises.
 
This was not theory for Andrew; it was a revelation that marked his own life. He testified that when he stopped pleading with God and instead believed the Word, he saw answers come—healing, provision, direction, and transformed lives. For Andrew, faith was not about forcing God’s hand, but about resting in the finished work of Christ and acting accordingly.
 
His book Living in the Balance of Grace and Faith became a cornerstone of his teaching ministry, crystallizing this revelation for believers worldwide. Thousands found themselves freed from cycles of guilt and futility, stepping instead into a life of assurance and joy. They learned, often for the first time, that God was not holding out on them—He had already given all things that pertain to life and godliness.
 
Grace and faith together became Andrew Wommack’s anthem. It was the message that transformed his tiny congregations into thriving discipleship movements, and it continues to echo through every broadcast, book, and Bible college classroom that bears his imprint.
 
Part 4: Healing as Part of Redemption
 
From the beginning, Andrew Wommack refused to separate the work of salvation from the promise of healing. For him, Isaiah’s words were not poetic exaggeration but a divine guarantee: “By His stripes we are healed.” Just as Jesus bore our sins, Andrew declared, He also bore our sicknesses. To deny that truth was, in Andrew’s eyes, to diminish the completeness of the cross.
 
This conviction put him at odds with much of the modern church, where healing was often treated as optional, outdated, or reserved for the sovereign will of God in rare cases. Andrew’s response was simple and bold: “Jesus already paid for your healing—it’s part of the package.” He taught that believers did not have to beg God for health but to receive what was already provided in Christ.
 
Testimonies began to follow. People reported being healed from chronic illnesses, terminal diagnoses, and lifelong conditions simply by believing and standing on the Word Andrew preached. These stories were not framed as miracles reserved for the few, but as proof of a spiritual law at work. Just as faith activates grace for salvation, so faith activates grace for healing.
 
Andrew himself witnessed personal breakthroughs that solidified this truth. He shared accounts of praying for the sick and watching impossible conditions reverse before his eyes. To him, these were not extraordinary events, but the natural outworking of the Gospel when it was believed without compromise.
 
Critics accused him of being reckless, of offering “false hope,” or of aligning with the so-called prosperity movement. But Andrew did not waver. His stance was unwavering because his authority did not come from church councils or traditions but from the Scriptures themselves. Healing, he insisted, was not a side benefit; it was part of redemption’s core.
 
And so, in homes, churches, and auditoriums around the world, Andrew Wommack’s message released faith in the hearts of countless believers. To the weary, he offered hope. To the sick, he offered healing. And to all, he offered a reminder that Jesus Christ is the same yesterday, today, and forever.
 
Part 5: The Authority of the Believer
 
Another pillar of Andrew Wommack’s teaching was the truth that believers are not powerless subjects waiting on God’s intervention—they are children of God, vested with the authority of Christ Himself. Andrew often said that Christians spend too much time asking God to do what He has already equipped them to do. To him, the New Testament was clear: Jesus gave His disciples power over demons, authority to heal the sick, and the mandate to proclaim liberty. That commission did not expire with the apostles; it belongs to every believer.
 
Andrew’s teaching on authority was both practical and liberating. He explained that the same Spirit that raised Jesus from the dead lives in us, which means the devil, sickness, and even fear must bow to the Word spoken by a believer in faith. He often pointed to James 4:7—“Resist the devil, and he will flee from you”—as a verse many had ignored. He emphasized that the responsibility to resist was ours, not God’s, and that victory came when Christians stood in their rightful place of authority.
 
This message awakened countless believers who had been living in defeat. People who once begged God to remove their problems learned instead to speak directly to the mountain, commanding it to move in Jesus’ name. Families reclaimed peace. Individuals broke free from addictions. The oppressed discovered that they did not need to fear the enemy—they had already been given dominion over him.
 
Andrew himself modeled this authority in his ministry. He told stories of praying against storms, resisting sickness in his own household, and standing firm against spiritual opposition. He never claimed it was about his power but about Christ’s power flowing through anyone who would believe. The authority of the believer was not a mystical privilege for the few but a birthright for all who are in Christ.
 
For many, this teaching was the missing piece that transformed their Christian walk from passive religion to active victory. No longer did they see themselves as victims of circumstance, but as ambassadors of a kingdom that cannot be shaken. And at the center of it all was Andrew’s simple reminder: “You already have what it takes, because Christ lives in you.”
 
Part 6: Media Ministry Expansion
 
If Andrew Wommack had remained in small churches and living room Bible studies, his impact would have been significant but localized. Yet God had a wider audience in mind. In 1976, Andrew stepped into radio broadcasting, launching a program that carried his calm, steady voice beyond the walls of his congregation. With little more than a microphone and faith, the message of grace and faith began to travel where Andrew himself could not go.
 
What started small quickly gained momentum. Listeners resonated with the clarity of his teaching. There were no theatrics, no emotional manipulation—just Scripture explained with simplicity and conviction. His Texas drawl became a familiar sound to believers searching for truth. Tapes and cassette teachings soon circulated across the United States, reaching people who had never set foot in a charismatic church.
 
In time, radio gave way to television. The “Gospel Truth” broadcast expanded Andrew’s reach to millions worldwide. His message was not packaged with polished production or flashy gimmicks. It remained the same: God’s Word works, and believers can trust it. People who would never attend a revival meeting found themselves tuning in day after day, receiving steady doses of revelation that reshaped their understanding of God.
 
The media ministry not only spread Andrew’s teaching but also laid the groundwork for discipleship movements that would spring up across continents. Testimonies poured in—families restored, bodies healed, faith renewed—all because someone heard a simple message over the airwaves. In an era when many preachers sought fame, Andrew used media not for celebrity but for multiplication. His goal was not to be seen, but for Christ to be known.
 
By embracing media, Andrew Wommack stepped into a new season of ministry. The living room preacher became a global voice, and the truths first whispered in small gatherings began echoing across nations. The seed of the Gospel was being scattered far and wide, preparing the way for an even greater vision: training disciples face to face.
 
Part 7: Founding Charis Bible College
 
As Andrew Wommack’s teaching spread through radio, television, and books, he realized something profound: information alone was not enough. The Church was filled with converts, but it was starving for disciples. People needed more than sermons—they needed training, mentorship, and immersion in God’s Word. Out of that conviction came one of the greatest works of his ministry: the founding of Charis Bible College in 1994.
 
Located in Colorado Springs, Charis was never designed to be a traditional seminary. Andrew’s vision was not to produce theologians who debated in ivory towers, but disciples who lived out the Gospel with power and boldness. At Charis, the Word of God was central. Students were not only taught doctrine but also how to apply it—to walk in healing, to exercise authority, to live in grace, and to share the Gospel with confidence.
 
The school began modestly, with just a handful of students, but quickly grew into a global movement. Branch campuses spread across the United States and into nations abroad, multiplying Andrew’s reach through those he trained. The college became a greenhouse for future pastors, missionaries, teachers, and everyday believers who carried the message of grace and faith into their own communities.
 
What set Charis apart was its balance. Academic teaching was paired with spiritual formation. Classroom lessons were reinforced with practical ministry opportunities. Students were encouraged not only to know the Word but to do it—to lay hands on the sick, to cast out fear, to walk in the fullness of what Christ provided. For Andrew, this was discipleship in action: equipping believers to become world-changers.
 
Today, Charis Bible College stands as a living legacy of Andrew Wommack’s vision. It embodies his passion for raising up disciples who will take the simple Gospel to the ends of the earth. Through its graduates, his influence multiplies exponentially, proving that one man’s obedience can spark a movement that reshapes nations.
 
Part 8: Controversies and Criticism
 
No voice that speaks with clarity into the fog of religion escapes resistance. Andrew Wommack’s ministry, though grounded in Scripture and humility, faced its share of controversy. Some accused him of preaching a “prosperity gospel,” others dismissed his teaching on healing as dangerous, and still others claimed his emphasis on authority and grace undermined traditional church structures. Wherever his message went, it provoked both freedom and offense.
 
Andrew never denied that his words cut across long-standing traditions. He openly challenged doctrines that portrayed God as distant, angry, or unpredictable. He resisted the idea that sickness might be “God’s will” or that believers must suffer to earn holiness. To many, these statements sounded reckless. To Andrew, they were simply faithfulness to what the Word declared. His boldness created friction with denominations that preferred safe, domesticated theology.
 
Critics wrote articles, issued warnings, and even labeled him a false teacher. But Andrew’s defense was never rooted in debate; it was in fruit. Lives were being changed. People were walking free from guilt, healed of disease, and stepping into ministries of their own. For him, that was proof enough. He often said, “If the Word of God works, the results will speak for themselves.” And indeed, they did.
 
Yet controversy also tested his heart. Would he water down his message for the sake of acceptance? Would he soften the sharp edge of truth to fit into denominational boxes? Andrew chose instead to stay the course. With a steady voice and unshaken conviction, he continued teaching the same revelation that had shaped his own life. Over the decades, that consistency won him respect, even from some who once opposed him.
 
In the end, the controversies only highlighted the strength of his ministry. He was not a man swayed by applause or criticism, but by the conviction that God’s Word is true. And while some may still disagree with him, none can deny that Andrew Wommack remained faithful to the revelation entrusted to him.
 
Part 9: Legacy of Discipleship
 
When history looks back on Andrew Wommack’s life, it will not only remember the radio programs, the television broadcasts, or even the founding of Charis Bible College. His truest legacy will be measured in disciples—men and women who were transformed by the Gospel he preached and who carried that same message into their families, workplaces, and nations.
 
Andrew often said that the Church was too focused on making converts when Jesus had commanded us to make disciples. A convert may believe, but a disciple follows. A convert may attend church, but a disciple lives the Word daily. This conviction shaped everything he built. His books, teachings, and schools were designed not just to deliver knowledge, but to create lives that mirrored the authority, grace, and power of Christ.
 
Through his discipleship model, Andrew multiplied himself. Graduates of Charis Bible College went on to plant churches, lead ministries, and transform communities around the world. Thousands of testimonies poured in—stories of people once bound in legalism or despair now walking free in faith. Each testimony became another stone in the monument of his legacy.
 
But his discipleship emphasis was never limited to institutions. He encouraged parents to disciple their children, spouses to disciple one another, and believers to disciple friends. For Andrew, discipleship was not a program but a lifestyle, rooted in relationship and sustained by the Word.
 
Even now, his voice echoes through generations. His writings and recorded teachings continue to train new believers who may never meet him in person but who still receive the fruit of his revelation. In this way, Andrew’s legacy is alive, multiplying far beyond what one man could achieve in a lifetime.
 
Andrew Wommack’s greatest accomplishment is not found in the number of people who listened to him, but in the number of people who became disciples of Christ because of him. That is a legacy that will endure into eternity.
 
Part 10: A Faith That Still Speaks
 
Though Andrew Wommack has spent more than half a century in ministry, his message has never shifted. It remains as steady as the Word he preaches: God’s grace is sufficient, faith is powerful, and the believer is fully equipped in Christ. His calm, measured voice continues to ring out on radio, television, and in the classrooms of Charis Bible College, carrying the same truth that began in living rooms decades ago.
 
His faith still speaks—not only through broadcasts and books, but through the lives of those he has discipled. Every missionary sent from Charis, every church planted by a graduate, every testimony of healing or restoration sparked by his teaching carries forward the resonance of his faith. Like Abel in Hebrews 11, Andrew’s life testifies long after the words leave his lips.
 
Andrew’s story is not one of sudden fame or dramatic flair. It is the story of steady obedience, of one man who chose to believe the Bible above tradition and to stay faithful year after year. That consistency built a platform not for his own name, but for the name of Jesus to be magnified. His faithfulness in the ordinary produced extraordinary fruit.
 
As he often reminded his listeners, the Christian life is not about begging God to move but about recognizing that He already has. That truth, spoken by Andrew Wommack thousands of times, continues to set people free today. His voice has become a beacon of clarity in a confused age, reminding the world that the cross was enough, and that believers can live in victory now, not someday in the future.
 
Andrew Wommack’s faith still speaks. It speaks in every disciple, in every testimony, and in every heart that dares to believe God at His Word. And that voice, rooted in grace and faith, will echo through generations until the day Christ returns.
 
Conclusion
 
Andrew Wommack’s life is a witness that the Gospel of Jesus Christ is both simple and complete. From his earliest days in Texas to the founding of Charis Bible College, he has carried one message with unshaken consistency: God’s grace has already provided everything, and faith is how we take hold of it. That truth—so simple yet so often missed—has set millions free.
 
His journey shows us that greatness in the Kingdom is not built on fame or fortune but on faithfulness. Andrew never sought to impress; he sought to obey. He never polished his ministry for applause; he delivered the Word in its purity. In doing so, he became a servant whose voice carried far beyond pulpits or programs. His disciples, his students, and his readers are now the living letters of his ministry, scattered across the nations.
 
The controversies, the criticisms, even the misunderstandings have not diminished the fruit of his work. Instead, they have revealed the strength of a man who anchored his life in Scripture and trusted God to vindicate His Word. Andrew Wommack’s story is not about the triumph of personality but about the triumph of the Gospel itself.
 
As we honor him, we are reminded that God still raises up men and women who cut through the noise with the clarity of truth. Andrew’s legacy calls us to live as disciples, not just converts—to walk in grace, to stand in authority, and to believe God for the impossible. His life proves that one voice, yielded to God, can echo across generations.
 
So we close not with the story of a man, but with the reminder of the message he lived and preached: Jesus has done it all, and the Gospel is still the power of God unto salvation. Andrew Wommack’s faith speaks because it points us to the One who is faithful and true.
 
Sources
 
https://en.wikipedia.org/wiki/Charlie_Kirk
 
Bibliography
 
Wommack, Andrew. Spirit, Soul & Body. Harrison House, 1998.
Wommack, Andrew. Living in the Balance of Grace and Faith. Harrison House, 2009.
Wommack, Andrew. Sharper Than a Two-Edged Sword. Harrison House, 2011.
Wommack, Andrew. The Believer’s Authority. Harrison House, 2012.
Wommack, Andrew. Don’t Limit God. Harrison House, 2014.
Wommack, Andrew. A Better Way to Pray. Harrison House, 2007.
Charis Bible College. Foundational Teachings and Curriculum. Woodland Park, CO: Andrew Wommack Ministries, 1994–present.
Andrew Wommack Ministries International. The Gospel Truth Broadcast. Colorado Springs, CO. 1976–present.
 
Endnotes
 
Andrew Wommack’s personal testimony of encountering God’s love on March 23, 1968, is a recurring account in his teachings and interviews, often cited as the moment that redirected his life into ministry.
The teaching of grace and faith together as complementary truths is a central theme in Wommack’s book Living in the Balance of Grace and Faith (2009).
His emphasis on healing as part of redemption draws heavily from Isaiah 53:4–5 and 1 Peter 2:24, passages frequently referenced in his book Spirit, Soul & Body (1998).
The concept of the believer’s authority is expanded in Wommack’s teaching series and book The Believer’s Authority (2012).
Charis Bible College, founded in 1994 in Colorado Springs, became the institutional outworking of Wommack’s discipleship model, which emphasized training over tradition.
Criticism of his message often stemmed from his stance on prosperity, healing, and authority, but Wommack consistently appealed to the Scriptures and the fruit of transformed lives as his defense.
The ongoing influence of his teaching is evidenced through Andrew Wommack Ministries International, with outreach across radio, television, online platforms, and international Charis campuses.

Andrew Wommack: Grace and Faith in Action

Andrew Wommack: Grace and Faith in Action
 
Monologue
 
There are voices in the Church that come and go, stirring emotion for a season but fading when the world shifts its attention. Then there are voices that endure, not because of showmanship or spectacle, but because of truth. Andrew Wommack is one of those voices. For more than fifty years, he has declared a simple message: the work of Christ is already finished, and the believer’s task is not to beg God for what He has already provided, but to believe, receive, and walk in it.
 
His life did not begin in the spotlight. He was a Texas boy who, in 1968, encountered the living God in a way that altered the course of everything. From that moment forward, he chose to put down tradition and pick up the Word. He was not trained in ivory towers or polished seminaries; his education came through long hours in prayer and the Scriptures. What came out of that quiet devotion was a revelation that would impact millions: grace and faith, working together, unlock the reality of God’s promises.
 
Wommack’s message was both liberating and offensive. Liberating, because it freed believers from the crushing weight of legalism and the hopelessness of begging God for scraps from His table. Offensive, because it challenged centuries of church tradition and dared to declare that healing, prosperity, and victory were not luxuries, but birthrights of the redeemed. He taught that Jesus had already provided everything through the cross, and that faith was not a tool to manipulate God, but a response to what He had already done.
 
He did not stop at words alone. His faith was tested in living rooms, hospital wards, and through the countless testimonies of those who took him at his word and saw God’s power manifest in their lives. What began with a small Bible study and a radio program in the 1970s grew into a worldwide ministry. Through books, broadcasts, and the founding of Charis Bible College, Andrew created a pipeline for discipleship that continues to multiply long after his voice leaves the pulpit.
 
This is not the story of a celebrity preacher or a man who built monuments to himself. It is the story of a servant who believed God and taught others to do the same. Andrew Wommack’s legacy is not only in the institutions he founded, but in the countless believers who discovered their identity in Christ through his teaching. Tonight, we honor not just a man, but the grace of God that flowed through him to set captives free.
 
Part 1: Early Life and the Call of God
 
Andrew Wommack’s story begins not with fame, nor with a pulpit in a great cathedral, but with a young man in Texas who hungered for God. Born in 1949, he grew up in a simple family environment, but at the age of 18 his life was forever altered. On March 23, 1968, Andrew encountered the presence of God so profoundly that he described it as feeling the pure love of Christ flood his heart. In that moment, everything changed. His plans, his ambitions, even his sense of self melted away before the call of God.
 
Unlike many who pursue ministry through polished institutions, Andrew’s training came through raw devotion. He spent hours in the Word, pouring over the Scriptures, not to impress others, but to know God intimately. Prayer and study became his school. Faith and obedience became his curriculum. While others sought credentials, Andrew sought relationship. That foundation would shape every sermon, every teaching, and every outreach that followed.
 
But his beginnings were humble. He pastored small congregations, often with only a handful of people in attendance. He served faithfully in places where there was no applause and little financial support. Yet in those hidden years, Andrew learned the principle that defined his entire ministry: God’s Word is enough. When you believe it and act on it, it will produce results, no matter how small the setting.
 
It was in these early days that Andrew also began to teach the revelation that had so captured his heart: grace and faith working together. He saw clearly in Scripture that believers did not need to beg God for blessing—He had already provided it through the finished work of Jesus. The Christian’s role was not to convince God to move, but to believe what God had already done. This message, first preached to living rooms and tiny churches in Texas, would one day ripple across the globe.
 
Part 2: The Simplicity of the Gospel
 
When Andrew Wommack began to preach, he quickly discovered something that disturbed him: much of the church had complicated the Gospel. What was meant to be “good news” had been buried under layers of tradition, rules, and human effort. People were worn out trying to please God, convinced that His love was conditional and His blessings scarce. Andrew saw this not as faith, but as bondage.
 
His teaching cut through that fog. He reminded believers that the Gospel was never meant to be a burden. It was simple, it was liberating, and it was centered on the cross of Christ. The message was not “try harder” or “earn God’s approval,” but “receive what Jesus has already purchased.” To Andrew, religion had made things complex, but Scripture was clear: salvation was a gift, grace was sufficient, and God’s promises were for today.
 
This simplicity became the hallmark of his ministry. He often said, “If it’s complicated, it’s probably not God.” He taught people that they didn’t need years of theology to know God’s love, only faith to believe His Word. In homes, in small churches, and later on radio, he repeated the same truth with patient consistency: God is good, His Word is true, and you can trust Him.
 
For many, this was revolutionary. Men and women who had lived under the crushing weight of guilt discovered freedom. Those who thought God was angry at them heard, maybe for the first time, that He had already forgiven them through Christ. The simplicity of the Gospel set them free. And this simple, uncompromising message would become the seedbed for the global ministry that followed.
 
Part 3: Grace and Faith Together
 
At the very center of Andrew Wommack’s teaching is a revelation that became his life’s banner: grace and faith are not enemies, nor are they separate truths—they are two sides of the same coin. Grace is what God has already accomplished through Jesus Christ, freely given and complete. Faith is man’s response, not to twist God’s arm, but to take hold of what has already been provided.
 
Andrew explained it with clarity that stripped away confusion. Grace without faith becomes passive, leaving believers waiting for God to do what He has already done. Faith without grace becomes legalism, striving and exhausting the soul in endless attempts to earn what God has already freely given. But when grace and faith are joined, believers step into the balance of receiving and walking in God’s promises.
 
This was not theory for Andrew; it was a revelation that marked his own life. He testified that when he stopped pleading with God and instead believed the Word, he saw answers come—healing, provision, direction, and transformed lives. For Andrew, faith was not about forcing God’s hand, but about resting in the finished work of Christ and acting accordingly.
 
His book Living in the Balance of Grace and Faith became a cornerstone of his teaching ministry, crystallizing this revelation for believers worldwide. Thousands found themselves freed from cycles of guilt and futility, stepping instead into a life of assurance and joy. They learned, often for the first time, that God was not holding out on them—He had already given all things that pertain to life and godliness.
 
Grace and faith together became Andrew Wommack’s anthem. It was the message that transformed his tiny congregations into thriving discipleship movements, and it continues to echo through every broadcast, book, and Bible college classroom that bears his imprint.
 
Part 4: Healing as Part of Redemption
 
From the beginning, Andrew Wommack refused to separate the work of salvation from the promise of healing. For him, Isaiah’s words were not poetic exaggeration but a divine guarantee: “By His stripes we are healed.” Just as Jesus bore our sins, Andrew declared, He also bore our sicknesses. To deny that truth was, in Andrew’s eyes, to diminish the completeness of the cross.
 
This conviction put him at odds with much of the modern church, where healing was often treated as optional, outdated, or reserved for the sovereign will of God in rare cases. Andrew’s response was simple and bold: “Jesus already paid for your healing—it’s part of the package.” He taught that believers did not have to beg God for health but to receive what was already provided in Christ.
 
Testimonies began to follow. People reported being healed from chronic illnesses, terminal diagnoses, and lifelong conditions simply by believing and standing on the Word Andrew preached. These stories were not framed as miracles reserved for the few, but as proof of a spiritual law at work. Just as faith activates grace for salvation, so faith activates grace for healing.
 
Andrew himself witnessed personal breakthroughs that solidified this truth. He shared accounts of praying for the sick and watching impossible conditions reverse before his eyes. To him, these were not extraordinary events, but the natural outworking of the Gospel when it was believed without compromise.
 
Critics accused him of being reckless, of offering “false hope,” or of aligning with the so-called prosperity movement. But Andrew did not waver. His stance was unwavering because his authority did not come from church councils or traditions but from the Scriptures themselves. Healing, he insisted, was not a side benefit; it was part of redemption’s core.
 
And so, in homes, churches, and auditoriums around the world, Andrew Wommack’s message released faith in the hearts of countless believers. To the weary, he offered hope. To the sick, he offered healing. And to all, he offered a reminder that Jesus Christ is the same yesterday, today, and forever.
 
Part 5: The Authority of the Believer
 
Another pillar of Andrew Wommack’s teaching was the truth that believers are not powerless subjects waiting on God’s intervention—they are children of God, vested with the authority of Christ Himself. Andrew often said that Christians spend too much time asking God to do what He has already equipped them to do. To him, the New Testament was clear: Jesus gave His disciples power over demons, authority to heal the sick, and the mandate to proclaim liberty. That commission did not expire with the apostles; it belongs to every believer.
 
Andrew’s teaching on authority was both practical and liberating. He explained that the same Spirit that raised Jesus from the dead lives in us, which means the devil, sickness, and even fear must bow to the Word spoken by a believer in faith. He often pointed to James 4:7—“Resist the devil, and he will flee from you”—as a verse many had ignored. He emphasized that the responsibility to resist was ours, not God’s, and that victory came when Christians stood in their rightful place of authority.
 
This message awakened countless believers who had been living in defeat. People who once begged God to remove their problems learned instead to speak directly to the mountain, commanding it to move in Jesus’ name. Families reclaimed peace. Individuals broke free from addictions. The oppressed discovered that they did not need to fear the enemy—they had already been given dominion over him.
 
Andrew himself modeled this authority in his ministry. He told stories of praying against storms, resisting sickness in his own household, and standing firm against spiritual opposition. He never claimed it was about his power but about Christ’s power flowing through anyone who would believe. The authority of the believer was not a mystical privilege for the few but a birthright for all who are in Christ.
 
For many, this teaching was the missing piece that transformed their Christian walk from passive religion to active victory. No longer did they see themselves as victims of circumstance, but as ambassadors of a kingdom that cannot be shaken. And at the center of it all was Andrew’s simple reminder: “You already have what it takes, because Christ lives in you.”
 
Part 6: Media Ministry Expansion
 
If Andrew Wommack had remained in small churches and living room Bible studies, his impact would have been significant but localized. Yet God had a wider audience in mind. In 1976, Andrew stepped into radio broadcasting, launching a program that carried his calm, steady voice beyond the walls of his congregation. With little more than a microphone and faith, the message of grace and faith began to travel where Andrew himself could not go.
 
What started small quickly gained momentum. Listeners resonated with the clarity of his teaching. There were no theatrics, no emotional manipulation—just Scripture explained with simplicity and conviction. His Texas drawl became a familiar sound to believers searching for truth. Tapes and cassette teachings soon circulated across the United States, reaching people who had never set foot in a charismatic church.
 
In time, radio gave way to television. The “Gospel Truth” broadcast expanded Andrew’s reach to millions worldwide. His message was not packaged with polished production or flashy gimmicks. It remained the same: God’s Word works, and believers can trust it. People who would never attend a revival meeting found themselves tuning in day after day, receiving steady doses of revelation that reshaped their understanding of God.
 
The media ministry not only spread Andrew’s teaching but also laid the groundwork for discipleship movements that would spring up across continents. Testimonies poured in—families restored, bodies healed, faith renewed—all because someone heard a simple message over the airwaves. In an era when many preachers sought fame, Andrew used media not for celebrity but for multiplication. His goal was not to be seen, but for Christ to be known.
 
By embracing media, Andrew Wommack stepped into a new season of ministry. The living room preacher became a global voice, and the truths first whispered in small gatherings began echoing across nations. The seed of the Gospel was being scattered far and wide, preparing the way for an even greater vision: training disciples face to face.
 
Part 7: Founding Charis Bible College
 
As Andrew Wommack’s teaching spread through radio, television, and books, he realized something profound: information alone was not enough. The Church was filled with converts, but it was starving for disciples. People needed more than sermons—they needed training, mentorship, and immersion in God’s Word. Out of that conviction came one of the greatest works of his ministry: the founding of Charis Bible College in 1994.
 
Located in Colorado Springs, Charis was never designed to be a traditional seminary. Andrew’s vision was not to produce theologians who debated in ivory towers, but disciples who lived out the Gospel with power and boldness. At Charis, the Word of God was central. Students were not only taught doctrine but also how to apply it—to walk in healing, to exercise authority, to live in grace, and to share the Gospel with confidence.
 
The school began modestly, with just a handful of students, but quickly grew into a global movement. Branch campuses spread across the United States and into nations abroad, multiplying Andrew’s reach through those he trained. The college became a greenhouse for future pastors, missionaries, teachers, and everyday believers who carried the message of grace and faith into their own communities.
 
What set Charis apart was its balance. Academic teaching was paired with spiritual formation. Classroom lessons were reinforced with practical ministry opportunities. Students were encouraged not only to know the Word but to do it—to lay hands on the sick, to cast out fear, to walk in the fullness of what Christ provided. For Andrew, this was discipleship in action: equipping believers to become world-changers.
 
Today, Charis Bible College stands as a living legacy of Andrew Wommack’s vision. It embodies his passion for raising up disciples who will take the simple Gospel to the ends of the earth. Through its graduates, his influence multiplies exponentially, proving that one man’s obedience can spark a movement that reshapes nations.
 
Part 8: Controversies and Criticism
 
No voice that speaks with clarity into the fog of religion escapes resistance. Andrew Wommack’s ministry, though grounded in Scripture and humility, faced its share of controversy. Some accused him of preaching a “prosperity gospel,” others dismissed his teaching on healing as dangerous, and still others claimed his emphasis on authority and grace undermined traditional church structures. Wherever his message went, it provoked both freedom and offense.
 
Andrew never denied that his words cut across long-standing traditions. He openly challenged doctrines that portrayed God as distant, angry, or unpredictable. He resisted the idea that sickness might be “God’s will” or that believers must suffer to earn holiness. To many, these statements sounded reckless. To Andrew, they were simply faithfulness to what the Word declared. His boldness created friction with denominations that preferred safe, domesticated theology.
 
Critics wrote articles, issued warnings, and even labeled him a false teacher. But Andrew’s defense was never rooted in debate; it was in fruit. Lives were being changed. People were walking free from guilt, healed of disease, and stepping into ministries of their own. For him, that was proof enough. He often said, “If the Word of God works, the results will speak for themselves.” And indeed, they did.
 
Yet controversy also tested his heart. Would he water down his message for the sake of acceptance? Would he soften the sharp edge of truth to fit into denominational boxes? Andrew chose instead to stay the course. With a steady voice and unshaken conviction, he continued teaching the same revelation that had shaped his own life. Over the decades, that consistency won him respect, even from some who once opposed him.
 
In the end, the controversies only highlighted the strength of his ministry. He was not a man swayed by applause or criticism, but by the conviction that God’s Word is true. And while some may still disagree with him, none can deny that Andrew Wommack remained faithful to the revelation entrusted to him.
 
Part 9: Legacy of Discipleship
 
When history looks back on Andrew Wommack’s life, it will not only remember the radio programs, the television broadcasts, or even the founding of Charis Bible College. His truest legacy will be measured in disciples—men and women who were transformed by the Gospel he preached and who carried that same message into their families, workplaces, and nations.
 
Andrew often said that the Church was too focused on making converts when Jesus had commanded us to make disciples. A convert may believe, but a disciple follows. A convert may attend church, but a disciple lives the Word daily. This conviction shaped everything he built. His books, teachings, and schools were designed not just to deliver knowledge, but to create lives that mirrored the authority, grace, and power of Christ.
 
Through his discipleship model, Andrew multiplied himself. Graduates of Charis Bible College went on to plant churches, lead ministries, and transform communities around the world. Thousands of testimonies poured in—stories of people once bound in legalism or despair now walking free in faith. Each testimony became another stone in the monument of his legacy.
 
But his discipleship emphasis was never limited to institutions. He encouraged parents to disciple their children, spouses to disciple one another, and believers to disciple friends. For Andrew, discipleship was not a program but a lifestyle, rooted in relationship and sustained by the Word.
 
Even now, his voice echoes through generations. His writings and recorded teachings continue to train new believers who may never meet him in person but who still receive the fruit of his revelation. In this way, Andrew’s legacy is alive, multiplying far beyond what one man could achieve in a lifetime.
 
Andrew Wommack’s greatest accomplishment is not found in the number of people who listened to him, but in the number of people who became disciples of Christ because of him. That is a legacy that will endure into eternity.
 
Part 10: A Faith That Still Speaks
 
Though Andrew Wommack has spent more than half a century in ministry, his message has never shifted. It remains as steady as the Word he preaches: God’s grace is sufficient, faith is powerful, and the believer is fully equipped in Christ. His calm, measured voice continues to ring out on radio, television, and in the classrooms of Charis Bible College, carrying the same truth that began in living rooms decades ago.
 
His faith still speaks—not only through broadcasts and books, but through the lives of those he has discipled. Every missionary sent from Charis, every church planted by a graduate, every testimony of healing or restoration sparked by his teaching carries forward the resonance of his faith. Like Abel in Hebrews 11, Andrew’s life testifies long after the words leave his lips.
 
Andrew’s story is not one of sudden fame or dramatic flair. It is the story of steady obedience, of one man who chose to believe the Bible above tradition and to stay faithful year after year. That consistency built a platform not for his own name, but for the name of Jesus to be magnified. His faithfulness in the ordinary produced extraordinary fruit.
 
As he often reminded his listeners, the Christian life is not about begging God to move but about recognizing that He already has. That truth, spoken by Andrew Wommack thousands of times, continues to set people free today. His voice has become a beacon of clarity in a confused age, reminding the world that the cross was enough, and that believers can live in victory now, not someday in the future.
 
Andrew Wommack’s faith still speaks. It speaks in every disciple, in every testimony, and in every heart that dares to believe God at His Word. And that voice, rooted in grace and faith, will echo through generations until the day Christ returns.
 
Conclusion
 
Andrew Wommack’s life is a witness that the Gospel of Jesus Christ is both simple and complete. From his earliest days in Texas to the founding of Charis Bible College, he has carried one message with unshaken consistency: God’s grace has already provided everything, and faith is how we take hold of it. That truth—so simple yet so often missed—has set millions free.
 
His journey shows us that greatness in the Kingdom is not built on fame or fortune but on faithfulness. Andrew never sought to impress; he sought to obey. He never polished his ministry for applause; he delivered the Word in its purity. In doing so, he became a servant whose voice carried far beyond pulpits or programs. His disciples, his students, and his readers are now the living letters of his ministry, scattered across the nations.
 
The controversies, the criticisms, even the misunderstandings have not diminished the fruit of his work. Instead, they have revealed the strength of a man who anchored his life in Scripture and trusted God to vindicate His Word. Andrew Wommack’s story is not about the triumph of personality but about the triumph of the Gospel itself.
 
As we honor him, we are reminded that God still raises up men and women who cut through the noise with the clarity of truth. Andrew’s legacy calls us to live as disciples, not just converts—to walk in grace, to stand in authority, and to believe God for the impossible. His life proves that one voice, yielded to God, can echo across generations.
 
So we close not with the story of a man, but with the reminder of the message he lived and preached: Jesus has done it all, and the Gospel is still the power of God unto salvation. Andrew Wommack’s faith speaks because it points us to the One who is faithful and true.
 
Bibliography
 
Wommack, Andrew. Spirit, Soul & Body. Harrison House, 1998.
Wommack, Andrew. Living in the Balance of Grace and Faith. Harrison House, 2009.
Wommack, Andrew. Sharper Than a Two-Edged Sword. Harrison House, 2011.
Wommack, Andrew. The Believer’s Authority. Harrison House, 2012.
Wommack, Andrew. Don’t Limit God. Harrison House, 2014.
Wommack, Andrew. A Better Way to Pray. Harrison House, 2007.
Charis Bible College. Foundational Teachings and Curriculum. Woodland Park, CO: Andrew Wommack Ministries, 1994–present.
Andrew Wommack Ministries International. The Gospel Truth Broadcast. Colorado Springs, CO. 1976–present.
 
Endnotes
 
Andrew Wommack’s personal testimony of encountering God’s love on March 23, 1968, is a recurring account in his teachings and interviews, often cited as the moment that redirected his life into ministry.
The teaching of grace and faith together as complementary truths is a central theme in Wommack’s book Living in the Balance of Grace and Faith (2009).
His emphasis on healing as part of redemption draws heavily from Isaiah 53:4–5 and 1 Peter 2:24, passages frequently referenced in his book Spirit, Soul & Body (1998).
The concept of the believer’s authority is expanded in Wommack’s teaching series and book The Believer’s Authority (2012).
Charis Bible College, founded in 1994 in Colorado Springs, became the institutional outworking of Wommack’s discipleship model, which emphasized training over tradition.
Criticism of his message often stemmed from his stance on prosperity, healing, and authority, but Wommack consistently appealed to the Scriptures and the fruit of transformed lives as his defense.
The ongoing influence of his teaching is evidenced through Andrew Wommack Ministries International, with outreach across radio, television, online platforms, and international Charis campuses.

The Temple of Flesh: What the Blood in Galilee Really Means

The Temple of Flesh: What the Blood in Galilee Really Means
 
Watch this on Rumble: https://rumble.com/v6yoqz8-cause-before-symptom.html
 
Prelude
 
For hours I could not get this show submitted for Rumble. I figured out it was the keywords in my script that flagged Rumble to not process this. This proves to me Rumble is just controlled opposition. I believe the information I am saying tonight is one of the most important shows of our time. Not to lift me up, but to get the information out there and hope it spreads.
 
As we learned from the Ethiopian Canon, the powers that be understand prophecy and know what the events will be like. They know that Jesus will interrupt the new world order and seating of the antichrist instead of the 7 year King James edits. They know it’s Satan’s little season and Jesus already fulfilled most of revelation already after 70 AD. 
 
So what they want is to create their own version to stay ahead of the people so they will bend towards their agenda. They want us to believe the 7 year tribulation and the antichrist appearing is the time we are in to give them, well, more time.
 
A few of you have asked me what my take on this is. Do I believe in the King James Version or Ethiopian. As they are extremely different in interpreting the end of days. Given that the Orthodoxy claims they kept the original version in which the Vatican shortened theirs. 
 
If God created us with math, 1’s and 0’s and data, even though it is made of matter, but behaves through commands, I have to lean towards where the data goes. This means, we have to trust that the Ethiopian originals are in fact the correct scripture.
 
There is no record of Origen of Alexandria (c. 185–c. 253 AD) ever traveling to Ethiopia or exploring what we now call the Ethiopian biblical canon.
 
Origen lived and worked primarily in Alexandria, Caesarea, and other parts of the eastern Mediterranean. He was one of the greatest biblical scholars of the early church, known for compiling the Hexapla (a massive comparative edition of the Old Testament in Hebrew and Greek versions) and for his extensive commentaries. His reach was vast in terms of scholarship, but his travels were mostly limited to Egypt, Palestine, Arabia, and briefly Greece.
 
As for Ethiopia, Christianity reached there early—traditionally through the Ethiopian eunuch baptized by Philip in Acts 8, and later firmly established in the 4th century under King Ezana of Aksum. But this was after Origen’s lifetime. The Ethiopian canon as we know it today, with its broader inclusion of books like Enoch, Jubilees, and Meqabyan, developed later within the Ethiopian Orthodox Tewahedo Church’s own tradition.
 
That said, Origen did show awareness of certain texts (like Enoch and Jubilees) that survived in the Ethiopian canon, because he sometimes referenced them in his writings. This suggests that the broader Jewish-Christian textual world of his time was still in circulation in Egypt and Palestine, even if he did not directly encounter the Ethiopian Church.
 
Judging by this, Origen could have received the originals just as Ethiopia did because the scrolls were there in Alexandria. Which Alexandria’s library was destroyed around that same time. Not once but 3 times. 
 
All of this information is heavy evidence pointing to an agenda to destroy God’s word right around 70 AD.
 
Opening Monologue – The Temple of Flesh
 
A few weeks, the Sea of Galilee turned red. To the casual observer, it was a strange anomaly, a curiosity for headlines. To the discerning, it was a shofar blast in liquid form — a prophetic trumpet sounding over Israel’s waters. The same sea where Yeshua calmed the storm and walked upon the waves now bears the color of blood. And almost before the last ripple had faded, the announcement came: “Now is the time to build the temple.”
 
Most will look to Mount Moriah, to stone and mortar, imagining cranes and chisels. But the true temple has never been stone. Paul told the Corinthians plainly: You are the temple of the Holy Spirit. And if that is true, then the enemy’s counterfeit will follow the same pattern. His temple is flesh, altered and prepared to house another spirit. It is not raised by masons, but by molecular engineers. Not dedicated with incense, but with injections.
 
For years now, a global campaign has quietly reshaped the architecture of humanity. The mRNA serpent venom was not just a medical intervention — it was a chisel striking the living stone, rewriting enough of the blueprint to make the vessels uniform. Seventy-five percent of the world has now received this mark in their flesh. And now, the builders declare the foundation complete.
 
The Sea turned to blood is no accident. In Exodus, it was the first plague — the breaking of Egypt’s illusion of power. In Revelation, it is a trumpet and a bowl — a judgment and a sign that the end is near. But to the fallen priesthood, it is a ritual trigger, a signal that the time has come to inhabit what they have prepared.
 
Do not be distracted by scaffolds in Jerusalem. The temple they seek is already standing — walking, breathing, and scattered across the nations. The question is not when they will build it, but when they will fill it. And when that day comes, every stone that is not sealed by the Spirit will belong to another king.
 
Part 1 – The Blood in the Water
 
The Sea of Galilee, known in Scripture as Kinneret, has always been more than geography. It is the stage for miracles, the meeting place between heaven and earth where fishermen became apostles, and storms were stilled by a single word. Its waters have been a mirror for prophecy — reflecting the state of the people who live upon its shores.
 
When those waters turn red, it is not a casual occurrence. In biblical imagery, blood in the water is a covenant marker, a sign that something has shifted in the spiritual registry. In Exodus 7, the Nile’s transformation into blood was the first of Egypt’s judgments, an unmistakable message that the God of Israel had entered the field of battle. The water was not simply discolored; it was rendered unclean, a living symbol of life turning toward death.
 
The prophets echoed this language. Joel spoke of blood, fire, and columns of smoke as precursors to the Day of the Lord. Revelation amplifies it — in chapter 8, a third of the seas become blood under the trumpet judgments, and in chapter 16, the second bowl turns the sea into blood like that of a corpse. These are not random cosmic events; they are deliberate signals, markers on the divine timeline.
 
And yet, blood in the water has a second layer of meaning — one the occult priesthood knows well. In the language of prophetic and magical correspondences, water represents peoples, nations, and multitudes. The “sea” is humanity in mass. To turn a sea red is to declare that a people have been marked, sealed, or dedicated. It is a rite of passage from one spiritual state to another.
 
This is why the Sea of Galilee’s sudden change cannot be dismissed as coincidence or mere environmental happenstance. Whether by supernatural intervention, deliberate engineering, or a fusion of both, it stands as a declaration. And for those who understand the registry, it is the first page of a new chapter — one where the builders step forward and say, “The foundation is laid. The temple is ready to rise.”
 
Part 2 – The Ritual Announcement
 
No sooner had the crimson waves of Galilee settled than the words rang out from religious leaders and political voices alike: “Now is the time to build the temple.” To the uninitiated, this sounded like an ordinary call for a long-awaited construction project, the long-dreamed Third Temple in Jerusalem. But in the language of power — both ancient and occult — timing is never random. The declaration came not days or weeks later, but immediately, as though the red water itself had granted permission.
 
In the hidden orders of the priesthood, announcements are not simply public statements; they are spells spoken into the registry. Before a new phase begins, a sign is either awaited or manufactured. Once it manifests, the proclamation seals the transition, aligning earthly intent with spiritual timing. In this case, the Sea of Galilee became the altar basin, dyed in the color of covenant, and the words that followed acted as the priestly invocation: Let the work begin.
 
For those who watch only the surface, “building the temple” conjures images of stone quarried from the earth, gold overlaid upon cedar, and Levites in linen. But to the initiates, “temple” can mean any prepared dwelling place for a spiritual throne — a body, a network, a city, or even a global system. The timing of their words after the red sea is therefore not coincidence, but alignment.
 
This is the ritual sequence: the sign manifests, the herald speaks, and the work transitions from preparation to construction. The announcement is the legal notice to the unseen realm that the blueprint is now moving into its next phase. And whether the world realizes it or not, the real temple they speak of may already have its foundation hidden in plain sight — not on Mount Moriah, but within the altered flesh of millions.
 
Part 3 – The True Temple
 
Long before any stone was set on Mount Moriah, God revealed the deeper truth of His dwelling place. The temple was never meant to be confined to walls, altars, and veils. From the moment His Spirit filled Adam’s lungs, the true temple was flesh animated by divine breath. Every tabernacle and temple built in Israel’s history was only a shadow of this greater reality — a physical symbol pointing to a spiritual dwelling.
 
Paul’s words to the Corinthians strip away all ambiguity: Do you not know that you are God’s temple and that God’s Spirit dwells in you? (1 Corinthians 3:16). The blueprint is not granite; it is flesh. The Holy of Holies is not a chamber behind a curtain, but the innermost place of the human spirit, where God’s presence rests. Yeshua Himself confirmed it when He said of His own body, Destroy this temple, and in three days I will raise it up (John 2:21). The resurrection was not the rebuilding of a sanctuary in Jerusalem, but the glorification of the living temple.
 
The prophets also foresaw this transition. Ezekiel’s vision of the temple ending with a river of life flowing from within its walls mirrors Yeshua’s promise of rivers of living water flowing from the believer’s heart. The Book of Revelation closes with the declaration that in the New Jerusalem, I saw no temple in it, for the Lord God Almighty and the Lamb are its temple. The culmination of all temple imagery is not stone at all, but the total union of God with His people.
 
This truth is central to discerning the deception ahead. If the true temple is the body, then it is also the prize in the war for thrones. The enemy’s strategy has always been to defile, occupy, or counterfeit this dwelling place. Every altar built to false gods, every idol enthroned in the holy place, has been a rehearsal for the final abomination — when the counterfeit king seeks to sit in the temple of God, not in Jerusalem’s courts, but in the flesh He fashioned for Himself.
 
Part 4 – The Counterfeit Temple
 
If God’s temple is the living body of His people, then the enemy’s temple must follow the same pattern. Satan has never been a true creator — only a counterfeiter, a forger who mirrors divine designs for his own purposes. Just as the Most High dwells in those sealed by His Spirit, the adversary seeks to dwell in vessels remade in his image. The counterfeit temple is not stone or cedar, but altered humanity — bodies whose architecture has been reshaped to house another spirit.
 
This is why the obsession with the Third Temple in Jerusalem is such an effective distraction. It captures the gaze of both the devout and the curious, keeping eyes fixed on blueprints, funding campaigns, and archaeological debates, while the real construction happens unseen. The stones they are fitting together are not hewn from quarries, but from human flesh — stones that walk, breathe, and speak.
 
The defilement of the temple has always been the enemy’s signature move. Antiochus Epiphanes placed an idol of Zeus in the Holy of Holies. Rome carried its banners into the sacred courts. But these were shadows of a greater blasphemy to come — the day when the idol is not an image in a sanctuary, but an active presence within a living body. Paul warned of the man of lawlessness, who sits in the temple of God, proclaiming himself to be God (2 Thessalonians 2:4). If the temple is the body, then this enthronement is an indwelling — a possession not of one man only, but of a global, networked body.
 
The tools to build this counterfeit temple are not hammers and saws but genetic engineering, neural integration, and digital identification systems. The “stones” are prepared through alteration of DNA, synchronization of biological rhythms, and harmonizing of frequencies until they resonate with a registry foreign to the Creator. When this temple is complete, it will not need dedication by priests in Jerusalem — it will be activated by the spirit it was built to contain.
 
Part 5 – The mRNA Preparatory Phase
 
For decades, the technology to edit life’s blueprint lingered at the edges of public awareness, cloaked in scientific jargon and distant ethics debates. Then, in a matter of months, it was rolled out to the entire planet — under the banner of emergency and salvation. The mRNA injection was framed as medicine, but its true scope was architectural. It was the chisel striking the living stones, altering the structure of the human “temple” at the molecular level.
 
Whether one believes the modification was genetic, epigenetic, or a deeper interference in the body’s electromagnetic resonance, the outcome is the same: a portion of humanity now bears a structural alteration. That alteration is not random — it is a unifying mark, harmonizing millions of bodies to a single technological and spiritual frequency. In biblical terms, it is the quarrying of the stones for a new house.
 
The old temple in Jerusalem was assembled from stones shaped far from the construction site, so that no sound of hammer or chisel was heard on the mount. Likewise, this preparatory phase has been largely silent in its spiritual implications — the shaping has happened in clinics and stadiums, in makeshift tents and pharmacies, far from the “mountain” where the final activation will occur. Each injection, each booster, was another strike on the stone, another smoothing of the surface to ensure it would fit perfectly into the intended design.
 
And now, the threshold has been crossed. Reports indicate that roughly three-quarters of the world’s population has received at least one dose. In the language of builders, that is critical mass — enough uniform stones to complete the walls. From here forward, the project shifts from preparation to assembly. The call to “build the temple” is not about starting work; it is about the final phase. The stones are cut. The site is chosen. All that remains is to bring them together under the shadow of the false throne.
 
Part 6 – The Activation
 
If the mRNA campaign was the quarrying of stones, the activation will be their setting into place. This stage is not about medical procedures but about resonance, connection, and invocation. In the old temple, when the structure was finished, it was not considered complete until the Ark was brought in and the glory of God filled the house. In the counterfeit, the same principle applies — the finished temple must be filled with its chosen spirit.
 
The activation could manifest through multiple channels at once. Technologically, it may take the form of integrating altered biology with global systems — biometric identification, neural interfaces, or bio-sensing implants that link every “stone” into a unified network. Spiritually, it could be marked by a mass ritual, cloaked in cultural or religious language, in which humanity is invited — or coerced — into a shared covenant. This covenant need not mention the Beast by name; it will be framed as progress, unity, or even divine fulfillment.
 
The key will be timing. Just as ancient priests waited for appointed days and celestial alignments to dedicate their temples, so too will this activation align with signs in the heavens, geopolitical shifts, and carefully crafted global events. The declaration that “the time to build is now” suggests that the window has opened — and in their mind, the registry is ready.
 
When activation occurs, the altered resonance of the stones will harmonize into a single field. That field will serve as the seat for a throne — not in one man alone, but in a body of many members. The abomination of desolation will not stand in a single holy place, but will sit in millions, networked together, breathing in unison under the rule of another spirit. And once the activation begins, the final stage — enthronement — will not be far behind.
 
Part 7 – The Revolution
 
When most hear the word revolution, they think of flags, protests, and the toppling of governments. But the revolution spoken of in the hidden councils is of a different order. It is not merely the changing of regimes — it is the rewriting of creation itself. Their goal is not to replace one set of rulers with another, but to alter the very fabric of humanity so that no ruler but theirs can ever sit upon it again.
 
This is the Beast’s revolution: to unseat the image of God in man and replace it with a new image, one forged in the likeness of the adversary. In the true Kingdom, the Body of Christ is unified by the Spirit and animated by the breath of God. In the counterfeit, the body of the Beast will be unified by artificial resonance and animated by a counterfeit breath — a frequency generated and sustained by the altered temple stones.
 
Revelation 13 describes an image of the Beast that is given breath so that it can speak and cause those who refuse to worship it to be killed. This has often been read as an idol or statue, but the language allows for a living body — one composed of many members. Once the activation binds the altered together, the collective resonance will serve as the frame. The “breath” they receive will not be from the Creator, but from the fallen current that has been seeking a host since the rebellion began.
 
This revolution is total. It is spiritual, biological, technological, and societal all at once. Laws will shift to enshrine the new order. Religion will bend to justify it. Science will herald it as the next stage of evolution. And those who remain unaltered will be portrayed as enemies of progress, obstacles to unity, threats to peace.
 
In this revolution, the battlefield is not land or borders — it is the human temple. Victory, to them, is not control of nations but ownership of bodies. When that ownership is secured, their throne will no longer be in the shadows. It will stand in plain sight, enthroned in the flesh of a world that once bore the image of God.
 
Part 8 – The Call to the Remnant
 
If the Sea of Galilee’s crimson waters were their trumpet blast, then let this be ours. The building of the counterfeit temple may be nearing completion, but the true temple of God still stands wherever a believer guards the dwelling place of the Spirit. This is not a time for fear, but for vigilance. The remnant must remember that no altar can be claimed by the enemy if it is continually filled with the presence of the Most High.
 
The prophets warned of days when deception would be so persuasive that, if possible, even the elect would be led astray. The safeguard against this is not better arguments, sharper politics, or clever escape plans — it is an unbroken covenant with the One who fills His temple. In the old days, if the fire on the altar went out, the priests were commanded to rekindle it immediately. In our day, that fire is the Spirit’s presence within us, and it must be tended daily through prayer, obedience, and the Word.
 
The remnant must also be wise as serpents, recognizing the schemes without being consumed by them. We cannot be distracted by the scaffolding in Jerusalem or the promises of a golden age built by human hands. We must look instead at what is happening in the temple of flesh, both our own and the world’s. We must discern when the enemy’s builders move from shaping to assembling, and from assembling to enthroning.
 
Above all, the call to the remnant is this: keep the temple pure. Refuse the mark, whether it comes as a medical decree, a digital ID, or a ritual of allegiance. Stand as living stones in the true house of God, even if it means being cut off from the counterfeit body they are assembling. For when the glory of the Lord fills His temple once more, it will not be in a building made by human hands — it will be in His people, sealed for the day of redemption, standing unshaken while the counterfeit crumbles to dust.
 
Part 9 – The Final Confrontation
 
The moment will come when the two temples stand side by side — not in the same location, but in the same age, each claiming to be the dwelling of the Most High. One will be visible to the world’s eyes, dazzling in its unity, empowered by signs and wonders that captivate the senses. The other will often be hidden, scattered across the nations, without outward splendor, yet burning with the fire of the Spirit.
 
The counterfeit temple will draw the masses through spectacle. It will promise healing, enlightenment, and peace, offering to erase the divisions of race, class, and creed — but only for those who conform to its design. This unity will not be born of love, but of control. Its miracles will not confirm truth, but cement the lie. And its throne will not deliver life, but demand it in exchange for loyalty.
 
The true temple will be marked by endurance. It will suffer persecution, ridicule, and isolation. Its members will be hunted as relics of an old world, accused of standing in the way of humanity’s “next step.” Yet, in this crucible, the glory of God will manifest more fully. Signs and wonders will follow them too — but theirs will break chains rather than forge them, heal bodies without altering them, and call the dead to life without rewriting their DNA.
 
This confrontation will not be decided by numbers, resources, or earthly alliances. It will be decided by allegiance — which king will sit upon the throne of the heart. The counterfeit will attempt to desecrate every temple of flesh it can touch, but the seal of the Spirit will be unbreakable. In the end, only one temple will stand forever, and the other will be torn down, stone from stone, when the true King comes to claim His house.
 
Conclusion – The War for the Temple
 
The red waters of the Sea of Galilee may be the sign they were waiting for, but for those with eyes to see, it is also a warning. The call to “build the temple” is not about limestone walls on Mount Moriah — it is about claiming the temple of flesh. This is the battlefield the prophets foresaw, the arena where the final war would be fought: not over borders or capitals, but over who dwells in the body of man.
 
Every stage of this plan — the preparation through genetic alteration, the activation by resonance, the enthronement of a counterfeit king — has been building toward the same end: a global body not filled with the Spirit of God, but with the breath of the adversary. Yet the deception is only possible for those who forget the truth: the true temple is already here, and it belongs to the One who made it.
 
For the remnant, the task is clear. Keep the altar pure. Guard the courts of the heart. Refuse the counterfeit covenant no matter how persuasive its promises. The hour is late, but the Builder of the true temple has not abandoned His work. When the final stone is set and the glory returns, the counterfeit will crumble, and the earth will see the difference between what man can make and what God has made eternal.
 
The enemy is building in the open now. But so is God — and His temple will stand forever.
 
Sources
 
Holy Bible. English Standard Version. Wheaton, IL: Crossway, 2016.
MacArthur, John. The MacArthur Study Bible. Nashville, TN: Thomas Nelson, 2006.
Paul, William. The Temple and the Church’s Mission. Downers Grove, IL: InterVarsity Press, 2004.
Fruchtenbaum, Arnold G. The Footsteps of the Messiah. San Antonio, TX: Ariel Ministries, 2003.
Steiner, Rudolf. The Book of Revelation and the Work of the Priest. Forest Row, UK: Rudolf Steiner Press, 1998.
Pike, Albert. Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry. Charleston, SC: Supreme Council, 1871.
Cicero, Chic, and Sandra Tabatha Cicero. The Essential Golden Dawn. Woodbury, MN: Llewellyn Publications, 2003.
Flowers, Stephen E. Runes and Magic: Magical Formulaic Elements in the Elder Tradition. St. Paul, MN: Llewellyn Publications, 1986.
Heiser, Michael S. The Unseen Realm: Recovering the Supernatural Worldview of the Bible. Bellingham, WA: Lexham Press, 2015.
Parsons, Jack. Freedom Is a Two-Edged Sword. Las Vegas, NV: Falcon Press, 1989.
Papus. The Tarot of the Bohemians. Translated by A. P. Morton. London: George Redway, 1896.
Casson, Lionel. Libraries in the Ancient World. Yale University Press, 2001.
Canfora, Luciano. The Vanished Library: A Wonder of the Ancient World. University of California Press, 1990.
Gamble, Harry Y. Books and Readers in the Early Church: A History of Early Christian Texts. Yale University Press, 1995.
Grant, Robert M. Origen. Routledge, 1980.
Parsons, Edward. The Alexandrian Library: Glory of the Hellenic World. Elsevier, 1952.
Trigg, Joseph W. Origen: The Bible and Philosophy in the Third Century Church. John Knox Press, 1983.
 
Endnotes
 
1 Corinthians 3:16, ESV.
John 2:21, ESV.
Ezekiel 47:1–12; cf. John 7:38.
Revelation 21:22, ESV.
2 Thessalonians 2:4, ESV.
Ezekiel 28:12–17; Isaiah 14:12–15.
MacArthur, The MacArthur Study Bible, 1 Corinthians 3:16 note.
Paul, The Temple and the Church’s Mission, 30–33.
Fruchtenbaum, The Footsteps of the Messiah, 453–456.
Steiner, The Book of Revelation and the Work of the Priest, 122–125.
Pike, Morals and Dogma, 772–776.
Cicero and Cicero, The Essential Golden Dawn, 246–248.
Flowers, Runes and Magic, 98–101.
Heiser, The Unseen Realm, 275–278.
Parsons, Freedom Is a Two-Edged Sword, 33–36.
Papus, The Tarot of the Bohemians, 55–60.
Revelation 13:15, ESV.
Revelation 19:11–21, ESV.
Daniel 9:27; Matthew 24:15–16.
Ezekiel 43:1–5.
Julius Caesar’s fire in 48 BC is recorded by Plutarch (Life of Caesar 49), Suetonius (Life of Caesar 20), and Dio Cassius (42.38). Their accounts differ, but all attest to damage in Alexandria.
The loss during Emperor Aurelian’s reconquest of Alexandria (c. AD 270) is noted by George Syncellus and other later chroniclers, who suggest the district of Bruchion, where the library stood, was devastated.
The destruction of the Serapeum in AD 391 is documented by Socrates Scholasticus (Ecclesiastical History V.16–17) and Rufinus of Aquileia. This event is often regarded as the final major blow to the library’s collections.
The story of Caliph Omar’s alleged burning of the library in 642 appears in the writings of Bar-Hebraeus (13th century) and Abd al-Latif (12th–13th century). Modern historians generally consider this account legendary.
Origen’s reliance on a wide textual base—including Hebrew, Greek, and apocryphal works—is preserved in fragments of his Hexapla and his commentaries. See Trigg, Origen: The Bible and Philosophy in the Third Century Church, and Grant, Origen.

Counting the Dead: The Real Toll of Gaza’s Genocide

Counting the Dead: The Real Toll of Gaza’s Genocide
 
Watch this on Rumble: https://rumble.com/v6yn63w-counting-the-dead-the-real-toll-of-gazas-genocide.html
 
Monologue: Counting the Dead
 
Every war has its lies. Some wars are hidden behind speeches about freedom. Others cloak themselves in the rhetoric of self-defense. But the war in Gaza is hidden behind numbers. Cold numbers. Carefully managed. Repeated until they sound like fact. Sixty thousand. Sixty-three thousand. As though a figure on a press release could contain the truth of a people’s annihilation.
 
But here’s the truth: those numbers are not the ceiling—they are the floor. Even the United Nations admits it. Gaza’s Health Ministry names the dead, but it cannot dig through every pile of rubble, cannot exhume every body, cannot count every child who starved to death in a tent because food convoys were turned away. Those lists are only fragments.
 
Peer-reviewed science tells us the story the politicians won’t. A team of researchers working with The Lancet found that by June of last year, the real toll was forty percent higher than reported. Forty percent of the dead simply erased by chaos and collapse. Apply that same correction today, and Gaza’s war dead are not sixty-three thousand—they are closer to ninety thousand. That’s ninety thousand souls, extinguished in less than two years.
 
And it doesn’t stop there. A household survey by international researchers looked not just at bombs and bullets, but at what happens when an entire health system is destroyed, when antibiotics vanish, when clean water becomes a luxury. They found tens of thousands more dying silently of sickness and hunger. By early January this year, their estimate was already eighty-four thousand total deaths, with the majority being children, women, and the elderly.
 
And then came famine. Not a rumor, not an exaggeration, but a formal declaration by the IPC and confirmed by the World Health Organization. Gaza became the first place in the Middle East to be officially declared in famine. And famine has a math all its own. The threshold is two deaths per ten thousand people per day. Gaza Governorate alone holds seven hundred thousand souls. Do the math—thousands more are perishing right now, and those deaths are not yet in the official counts.
 
So when we sift through the rubble of reports, surveys, and thresholds, we arrive at a truer number: between one hundred thousand and one hundred and seventeen thousand dead as of this moment. And here is the part that tears at the conscience: two-thirds of those are women and children. Forty to fifty thousand children—gone. Twenty-five to thirty thousand women—gone. Mothers and sons, daughters and grandmothers, obliterated in less than two years.
 
This is not collateral damage. This is not the fog of war. This is the deliberate destruction of a people. And when governments and media call sixty thousand “credible,” they are not lying about the figure—they are lying about the scale. They are letting tens of thousands of souls disappear twice: once into the grave, and once into the silence of bad accounting.
 
We must not let that happen. We must name the dead. We must speak their truth. Because the body count is not just a number—it is the measure of genocide. And history will remember not only the bombs that fell, but whether we had the courage to count honestly, to weep honestly, and to resist the lie that it was anything less than the destruction of a people.
 
Part 1: The Official Floor
 
When we talk about Gaza’s death toll, the first place everyone points is the Gaza Health Ministry. Their figures are the only numbers that exist in real time. And as of early September 2025, their reports—relayed through the United Nations Office for the Coordination of Humanitarian Affairs—say 63,746 Palestinians have been killed since October 7, 2023.
 
That is the number you see in headlines, in wire reports, in government briefings. It is repeated so often it takes on an air of finality, as though it were the full story. But the Health Ministry itself doesn’t claim that. Their own press lines admit the figures are incomplete, subject to revision, subject to delayed identification. Even the UN attaches caveats: these are the deaths recorded, not the deaths exhaustively counted.
 
Why the gap? Because Gaza is not a functioning state right now. Its hospitals have been bombed. Its civil registries have been destroyed. Families are scattered, and whole neighborhoods have been buried under rubble for months. When a body is not recovered, it is not listed. When a family dies together and no one is left to file the paperwork, they vanish from the tally.
 
So the official 63,746 is not the ceiling—it is the floor. It is the lowest possible number that anyone can defend with a list of names and hospital reports. And to stop there is to participate in the lie. Because in every war, the official lists are smaller than the graves.
 
But here’s why the floor still matters: it anchors us. It says, “At the very least, this many are gone.” It is the baseline we will use to build upward, layer by layer, until the true toll comes into focus. And already, when you look at the composition of that official floor, you see the horror. UNICEF has tracked the proportion of women and children in those counts—roughly two-thirds. Even before we correct for undercounting, that means at least 40,000 of those named dead are women and children. Forty thousand souls, lost in just under two years, before we even begin adjusting the numbers.
 
This is why Part 1 is so important: because when the world tells you 63,000, what they are really saying is “at least 63,000.” And our task is to make sure the “at least” is not forgotten.
 
Part 2: The Evidence of Undercounting
 
If Part 1 gave us the floor, Part 2 shows us how shaky that floor really is. Because we don’t have to guess whether Gaza’s death toll is being undercounted—we have proof.
 
In January 2025, The Lancet, one of the world’s most respected medical journals, published a peer-reviewed study using a method called capture–recapture analysis. It sounds technical, but here’s the simple version: the researchers compared multiple independent lists of the dead—hospital records, morgue reports, NGO tallies—and then cross-matched them to see where the lists overlapped and, crucially, where they didn’t. By measuring how many deaths appeared on one list but not another, they could mathematically estimate how many people never made it onto any list at all.
 
And what they found was staggering. By June 30, 2024, Gaza’s Health Ministry reported 37,877 deaths. But when the capture–recapture method was applied, the real number was closer to 64,260. That’s a difference of more than 26,000 souls—vanished from the record, but not from the earth. Put another way, the Health Ministry was undercounting by about 41 percent.
 
Think about that. Imagine walking into a cemetery and finding nearly half the graves unmarked. That is what the numbers tell us. The official lists are not fabrications, but they are fragments—shattered by the collapse of record-keeping, by the chaos of bombardment, by the simple fact that bodies remain buried under rubble for weeks or months.
 
And this wasn’t just a one-time anomaly. That forty-percent undercount is consistent across the period studied. Which means it’s not a statistical fluke—it’s a systemic failure of a system that can no longer function under siege.
 
So what does that mean for us today? It means that if the Health Ministry is now reporting 63,746 dead, we must recognize that this figure is also missing tens of thousands of people. And when we apply that same correction factor, we begin to see the outlines of the true toll.
 
But here’s what makes it even more damning: the composition of the missing. The study showed that women, children, and the elderly were disproportionately absent from the official lists. These are the victims least likely to die as combatants, the least likely to be remembered by military record-keepers. In other words, the invisibility of Gaza’s dead is not random—it’s weighted toward the most vulnerable.
 
This is why the evidence of undercounting matters. Because when you hear the official floor—63,746—you must now carry with it the weight of an additional forty percent. You must hear the silence where the names should be. And you must understand that the real number is not sixty-three thousand. It is closer to ninety thousand, and climbing.
 
Part 3: Adjusting the Current Total
 
Now that we’ve established the floor, and shown the forty-percent gap proven by The Lancet, we can take the next step: applying that correction to today’s numbers.
 
The Gaza Health Ministry, as relayed by the UN, reports 63,746 deaths as of early September 2025. If we stop there, we fall into the trap of thinking that’s the whole picture. But once we apply the peer-reviewed correction factor, the landscape changes dramatically.
 
Here’s the math, simple and transparent. Take 63,746 and add forty percent. That gives us roughly 89,000 to 90,000 people. That is the most credible estimate of violent deaths in Gaza to date—those killed by bombs, bullets, collapsing buildings. Ninety thousand. That’s not a projection, not a guess. That’s the corrected number grounded in scientific method.
 
Now, remember: numbers this large can blur together in the mind. Ninety thousand sounds abstract. So let’s bring it down to scale. Imagine a city the size of South Bend, Indiana. Or Cambridge, in the United Kingdom. Imagine every person in that city—men, women, children, the elderly—gone in less than two years. That’s the scale of violent death in Gaza.
 
And within that ninety thousand, the breakdown is clear. UNICEF and OCHA data show that about two-thirds of the victims are women and children. That means 40,000 to 50,000 children are already dead. 25,000 to 30,000 women are gone. These aren’t faceless statistics; they’re school classrooms erased, maternity wards silenced, family lines cut off.
 
This is why the correction matters. Without it, we say sixty-three thousand and stop. With it, we recognize ninety thousand violent deaths—and most of them not fighters, but the most vulnerable. And that’s before we even begin to count the hidden deaths: those under rubble, those who starved in the dark, those who died for lack of medicine.
 
Part 3 brings us to a new reality. The Gaza Health Ministry gave us the floor. The Lancet gave us the correction. And now we see the true picture of violent death: ninety thousand lives lost, two-thirds of them women and children.
 
Part 4: The Missing Bodies
 
Even after we correct the official numbers upward, we’re still not done. Because there’s a whole category of the dead who don’t appear in any tally yet. These are the people still buried under Gaza’s rubble.
 
The Washington Post and UN officials have acknowledged that at least 10,000 Palestinians remain missing—presumed dead beneath the ruins of bombed-out neighborhoods. Entire families entombed where their homes once stood. In war after war, this is one of the hardest realities to measure: unrecovered bodies. They don’t show up in hospital records. They don’t make it into morgue reports. They exist in memory, in absence, in the testimony of neighbors who saw the building fall and never saw anyone come out again.
 
Think about what that means. When we say ninety thousand violent deaths based on corrected counts, that number doesn’t yet include those ten thousand under the rubble. That’s ten thousand more children whose names were never written down. Ten thousand more women never given a death certificate. Ten thousand more elderly never laid in a grave.
 
And the tragedy is compounded by the simple fact that Gaza lacks the equipment to even recover them. Heavy machinery is scarce. Fuel is blocked. Rescue crews themselves have been targeted. So the dead remain in place—silent, hidden, and uncounted.
 
This matters for two reasons. First, because every missing body is a family that never gets closure, never gets to mourn properly. In Palestinian culture, like in so many of ours, burial is not just ritual—it’s dignity. And that dignity has been stolen.
 
Second, it matters because once again, the invisibility falls hardest on women and children. Whole households were wiped out in single airstrikes. When no survivor remains to file the paperwork, no record is created. So the bias in the counts—already skewed against the most vulnerable—becomes even worse.
 
So add this to our growing picture. Not only do we have ninety thousand violent deaths when adjusted, but we must also carry the weight of at least ten thousand more still trapped in Gaza’s rubble. Which means the true violent toll is already pushing toward the hundred-thousand mark—before we even talk about hunger, disease, or famine.
 
The missing bodies are the shadow statistic. Everyone knows they exist. No one knows all their names. And yet their absence is the loudest testimony of all: that Gaza’s destruction has outstripped the ability of any system to keep count.
 
Part 5: Beyond Bullets and Bombs — Indirect Deaths
 
When we think of war deaths, we picture the bombed-out apartment block, the lifeless bodies pulled from the rubble, the sharp flash of violence that ends a life in an instant. But war kills in slower ways too. It kills in hospital corridors when the power goes out. It kills in kitchens when there is no food. It kills in tents when children drink dirty water because clean water no longer exists. These are the indirect deaths—the silent casualties that never make headlines.
 
In January 2025, an international team of researchers from London, Princeton, and Stanford released a household survey later posted on medRxiv and reported by Nature. Their findings were clear: the death toll in Gaza by early January was already around 84,000 people—far higher than the official counts at the time. And here’s the crucial part: a large share of those deaths weren’t from bombs, but from hunger, disease, and untreated wounds.
 
Think about what that means. By the start of this year, tens of thousands of Gazans had already died simply because the systems that sustain life—healthcare, sanitation, food supply—were deliberately dismantled. And the majority of these indirect deaths fell, once again, on the most vulnerable. Children, women, the elderly. The very people who depend on others to survive.
 
This isn’t new. In every war, indirect deaths outnumber direct ones over time. In Iraq, in Syria, in Yemen, the pattern repeats: more die from the collapse of life than from the strike of a weapon. Gaza is following that same grim path, except at a faster pace, because its blockade was already suffocating before the bombs began to fall.
 
And here’s the bitter truth: indirect deaths are harder to count. There are no explosion sites to tally. No rubble to sift through. Instead, they show up as malnourished children slipping away in overcrowded wards. As mothers bleeding out because no surgeon is left to operate. As elderly men who don’t survive the winter in makeshift shelters. They vanish into the margins, unremarked and unrecorded.
 
But when we add them back in, the picture sharpens. We no longer see ninety thousand violent deaths alone. We see tens of thousands more lost to starvation, infection, and deprivation. And when the famine declaration came in August 2025, those indirect deaths accelerated into a flood.
 
So Part 5 widens our vision. Gaza’s death toll is not just bombs and bullets—it is famine, it is disease, it is the collapse of everything that makes life possible. And if we refuse to count those deaths, then we are refusing to tell the truth.
 
Part 6: Famine Declared
 
In August 2025, something happened that had never before occurred in the modern Middle East. The Integrated Food Security Phase Classification—known as the IPC—formally declared famine in Gaza Governorate. The World Health Organization immediately echoed that declaration, calling it the first official famine in the region’s recorded history.
 
Now, famine is not a word used lightly. It has a technical definition, with hard thresholds. For famine to be declared, at least 20 percent of households must be facing extreme food shortages, 30 percent of children must be acutely malnourished, and the crude death rate must exceed two deaths per ten thousand people per day. These are not projections—they are minimums.
 
Apply that math to Gaza Governorate, home to roughly 700,000 people before the war. At the famine threshold, you’re talking about 140 deaths every single day—and that’s just the baseline required to trigger the classification. In a month, that’s over 4,000 deaths. And famine deaths are rarely counted in real time, because they don’t leave behind rubble or mass casualty events that can be documented. They show up in surveys months later, or in the absence of children who never make it to the clinic.
 
So when the UN and WHO say famine has been confirmed, they are telling us that the death toll in Gaza has entered an entirely new phase. It’s no longer just the bombs and bullets that are killing people. It’s the empty shelves. It’s the poisoned water. It’s the lack of fuel for hospital generators, the lack of insulin for diabetics, the lack of baby formula for infants.
 
And famine, like the bombs, is not indiscriminate. It targets the weakest first. Children with tiny reserves of strength. Pregnant and nursing mothers whose bodies are already stretched to the limit. The elderly whose health was fragile before the blockade. These are the faces of famine. And in Gaza, they are dying by the thousands, quietly, invisibly, while the world debates numbers on a spreadsheet.
 
This is why the famine declaration matters so much. It confirms what Gazans themselves have been saying for months: that starvation has become a weapon of war. That the blockade is not just an economic chokehold—it is a death sentence, carried out meal by meal, day by day.
 
So when we build our true picture of the death toll, famine forces us higher. Not by speculation, but by hard-coded thresholds, verified by the world’s most conservative agencies. Add those famine deaths to the ninety thousand violent deaths, and the shadow of Gaza’s genocide grows darker still.
 
Part 7: Constructing a Range
 
We’ve walked through the pieces one by one—the official floor, the forty-percent undercount, the missing bodies, the indirect deaths, the famine declaration. Now it’s time to assemble them into a single picture.
 
Start with the official number: 63,746 deaths reported by Gaza’s Health Ministry and relayed by the United Nations. That is our floor.
 
Apply the forty-percent undercount proven by The Lancet’s capture–recapture study, and the total rises to roughly 90,000 violent deaths. That’s bombs, bullets, collapsing buildings—lives ended by direct strikes.
 
Now add the shadow of the rubble. At least 10,000 people remain missing beneath the ruins of their homes. Whether we fold them into the forty-percent correction or treat them separately, they push the toll upward, toward the hundred-thousand mark.
 
But we can’t stop there. The medRxiv household survey showed that by early January 2025, indirect deaths—hunger, infection, untreated wounds—were already swelling the total far beyond the official record. And now that famine has been formally declared, the death rate from non-violent causes is accelerating. Even conservatively, if you add just 15 to 30 percent more to account for indirect deaths, you climb to a total between 100,000 and 117,000 lives lost as of today.
 
And here’s the part that cuts the deepest: who those people are. Roughly two-thirds of Gaza’s dead are women and children. That means of our conservative total, 40,000 to 50,000 children are already gone. 25,000 to 30,000 women are gone. Those aren’t just numbers; those are schools without students, homes without mothers, entire family lines cut off forever.
 
So when someone tells you sixty-three thousand, remember this: that’s the floor. The truth, built from peer-reviewed studies, missing-persons data, and famine math, is that Gaza’s genocide has already claimed well over a hundred thousand lives. And the war is not over.
 
That’s the range we must carry forward: 100,000 to 117,000 people, erased in less than two years, most of them women and children.
 
Part 8: Why Numbers Matter
 
Some might ask, why argue over numbers when the tragedy is already so obvious? Isn’t sixty thousand enough to call it horrific? Why fight to prove it’s a hundred thousand or more?
 
Because in international law, numbers are not just statistics—they are evidence. The Genocide Convention requires not only intent, but proof of scale. A massacre of hundreds can be a war crime. A systematic extermination of hundreds of thousands crosses the threshold into genocide. And so the numbers are fought over like battlegrounds. Whoever controls the death toll controls the narrative.
 
This is why governments and media cling to the “credible” figure of sixty-three thousand. Because a smaller number feels containable. It sounds tragic, but not unthinkable. It softens the charge. But raise the toll to over a hundred thousand—half of them children—and the crime becomes undeniable. It demands a different word. Not conflict, not war. Genocide.
 
Numbers matter for another reason: they shape public conscience. People hear sixty thousand and they shrug—it’s less than the population of a medium-sized city. They hear one hundred thousand, and suddenly the scale doubles in their minds. They hear that two-thirds are women and children, and the reality pierces through the fog of military jargon. Numbers translate horror into language the world cannot ignore.
 
And numbers matter most of all for memory. Every missing death is a person erased twice. Once by the violence that took their life, and again by the silence of bad accounting. To let the numbers stay low is to bury the dead a second time. To count honestly is to honor them.
 
This is why we must fight for the real total. Because history will not just ask who bombed Gaza. It will ask how many were killed, and whether the world told the truth.
 
Part 9: The Human Cost Behind Statistics
 
Statistics can numb us. Sixty thousand, ninety thousand, a hundred thousand—after a while, the mind treats them like digits on a ledger. But behind every number is a life, and behind every life is a story. To see Gaza clearly, we have to break through the abstraction and remember the people.
 
Picture a classroom in Rafah. Before the war, thirty children sat at their desks, reciting verses, scribbling answers, dreaming of futures as doctors, engineers, poets. Today, more than half of Gaza’s children are out of school. Many of those classrooms are rubble. Many of those students are gone—forty to fifty thousand children, erased from Gaza’s future. Not soldiers. Not combatants. Just kids who wanted to live.
 
Think of the women. Twenty-five to thirty thousand of them, according to the corrected totals. Mothers who held their children as the walls collapsed. Pregnant women who never made it to delivery because the hospital was bombed or the ambulance blocked at a checkpoint. Nurses who tried to save lives until their own were taken. These women are not footnotes; they are the heart of Gaza’s families and the backbone of its survival.
 
And then there are the elderly—the grandparents who carried the memories of villages erased in 1948, who survived occupation after occupation, only to starve in the tents of displacement or suffocate under rubble. Their deaths are more than personal tragedies; they are the silencing of Gaza’s living history.
 
Walk through any refugee camp today and you’ll see the cost in faces. A child with hollow eyes because she hasn’t eaten in days. A father digging with his bare hands for his family. A grandmother clutching a ration card like it’s gold. These are the human forms behind the statistics.
 
The genocide in Gaza is not just the destruction of buildings—it is the destruction of futures, the unraveling of family lines, the severing of memory itself. When we say one hundred thousand, we are not counting corpses. We are counting extinguished lives—each one as real and precious as yours or mine.
 
Numbers may define genocide in courtrooms, but faces define it in our hearts. And it is those faces, not the spreadsheets, that will haunt history.
 
Part 10: The Call to Account
 
We’ve built the picture. We’ve walked through the floor, the undercount, the missing, the indirect deaths, and the famine. We’ve seen that the true toll is not sixty-three thousand—it is well over a hundred thousand. And we’ve seen that most of them are women and children. The question now is: what do we do with this truth?
 
In the courts of the world, the struggle is already underway. The International Court of Justice has issued provisional measures in the genocide case brought by South Africa, ordering Israel to prevent genocidal acts and enable humanitarian aid. The International Criminal Court has gone further, issuing arrest warrants for Prime Minister Netanyahu and Defense Minister Gallant, charging them with crimes against humanity and the war crime of starvation. The law has spoken, if not yet with final judgment.
 
But law without truth is fragile. These courts depend on numbers—on evidence of scale, on documentation of intent. Every undercount, every missing death, weakens the case. That’s why the propaganda war fights so fiercely over body counts. That’s why governments cling to the lowest figure they can get away with. Because if the world accepts one hundred thousand, then the word “genocide” is no longer a debate—it is a fact.
 
And so the burden shifts to us—not just lawyers, not just diplomats, but ordinary people. We must be the keepers of the true count. We must refuse to let the dead be erased a second time. We must speak the number plainly: one hundred thousand to one hundred and seventeen thousand lives lost, most of them women and children. And rising still.
 
For the Church, for every community of faith, the charge is even heavier. Jesus said, “Whatever you did for the least of these, you did for me.” What does it mean, then, when the least of these are starving under siege, when the mothers and children of Gaza are being annihilated before our eyes? Silence becomes complicity. Truth becomes obedience. To tell the world what has really happened is not politics—it is discipleship.
 
And for history, there is no escape. One day, people will ask not only what happened in Gaza, but what the world did with the knowledge of it. Did we minimize it? Did we hide behind official numbers? Or did we speak the truth, no matter how unbearable?
 
The call to account is clear. For the perpetrators, in courtrooms. For the governments, in parliaments. For the people, in the conscience of our nations. And for us, here and now, in the words we choose.
 
So let us choose truth. Let us say it without flinching: Gaza’s genocide has already claimed over a hundred thousand lives, two-thirds of them women and children. And let us carry that number, not as a statistic, but as a prayer, a cry, and a demand that justice roll down like waters, and righteousness like a mighty stream.
 
Conclusion: Naming the Dead
 
When history looks back on this moment, it will not remember the press releases. It will not remember the clever debates on talk shows or the speeches at podiums. It will remember the graves. It will remember the mothers and children who never made it into the official counts, the fathers who dug with their bare hands, the families erased in silence.
 
The world says sixty-three thousand. The truth is over a hundred thousand. The world says “credible.” But credibility has been twisted into convenience, and convenience into complicity. The real evidence—the peer-reviewed science, the missing bodies, the famine math—points higher. It points to one hundred thousand to one hundred and seventeen thousand human beings gone, most of them women and children. That is the number we must speak.
 
But more than numbers, we must remember names. Every person lost had a story, a voice, a future. Every child who starved, every woman who bled without care, every elder who carried memory now buried in rubble—they are the reason we must keep counting. To count them is to resist their erasure. To speak their truth is to refuse their annihilation.
 
And so the conclusion is not an end, but a charge. A charge to tell the truth, even when governments lie. A charge to honor the dead, even when the world would bury them twice. A charge to call this by its rightful name: genocide.
 
Let it be said that in our time, when silence was easier, we chose truth. Let it be remembered that we named the dead, not as numbers on a page, but as brothers and sisters of the same human family. And let it echo that we believed justice is not optional—it is the cry of the blood from the ground.
 
This is Gaza’s story. This is our witness. And this is the truth the world must carry forward: over one hundred thousand lives extinguished, two-thirds of them women and children, and a future stolen before our eyes.
 
Bibliography & Endnotes
 
United Nations & Humanitarian Sources
United Nations Office for the Coordination of Humanitarian Affairs (OCHA). Occupied Palestinian Territory: Humanitarian Update, August 27 – September 3, 2025. Reports 63,746 deaths and 161,245 injured since October 7, 2023.
UNICEF & OCHA field reports on child and women casualties. Consistently estimate two-thirds of deaths are women and children.
 
Peer-Reviewed Studies
The Lancet. “Capture–recapture analysis of deaths from traumatic injuries in Gaza, October 7, 2023 – June 30, 2024.” Published January 2025. Estimated 64,260 trauma deaths compared to 37,877 officially reported, revealing ~41% undercount.
The Lancet Correspondence. July 2024. Discussed wider indirect death projections, highlighting famine and health system collapse as multipliers.
 
Independent Academic Surveys
University of London, Princeton, and Stanford research team. Household mortality survey, Gaza. Preprint posted on medRxiv, early 2025. Estimated ~84,000 total deaths (direct + indirect) by January 2025. Reported in Nature and summarized by Current Affairs.
 
Famine & Food Security Sources
Integrated Food Security Phase Classification (IPC). Famine Review Committee Report, August 22, 2025. Declared famine in Gaza Governorate.
World Health Organization (WHO). Press statement, August 22, 2025. Confirmed first official famine in the Middle East.
IPC technical thresholds: crude death rate > 2/10,000/day, 20% households facing extreme food shortages, 30% child acute malnutrition.
 
Media & Investigative Reports
Washington Post. July 29, 2025. Reported ~10,000 missing under rubble and 60,000+ confirmed deaths.
Reuters. March 24, 2025. “How many Palestinians has Israel’s Gaza offensive killed?” Coverage of official and adjusted figures.

Whose Bible is Untouched? Orthodoxy vs. Ethiopia

Whose Bible is Untouched? Orthodoxy vs. Ethiopia
 
Watch this on Rumble: https://rumble.com/v6yloim-whose-bible-is-untouched-orthodoxy-vs.-ethiopia.html
 
Forward
 
A listener EnochPewtress wrote me today about an apologist father named Stephen De Young and his books about the changes of Bibles over the years. In The Religion of the Apostles, De Young argues that Orthodox Christianity is in continuity with the faith of the apostles and not a later invention or corruption. He rejects the idea that the Church evolved doctrines like the Trinity or Christ’s divinity over time, insisting they were present from the beginning. He also pushes back against claims that there is a rupture between the Old and New Testaments or between the New Testament and early Church Fathers, saying these assumptions distort history.
 
In God Is a Man of War, he stresses that attempts to “unhitch” or dismiss the Old Testament are dangerous because they echo Marcionite heresy. For him, Yahweh of the Old Testament is the same Christ revealed in the New, and Orthodox tradition preserves this unity. So, far from exposing Orthodox corruption, De Young consistently upholds the Orthodox Church as the faithful guardian of scripture and tradition. His critique is aimed at modern scholarship, Protestant reductions of the canon, and popular Christian misunderstandings—not at Orthodoxy itself.
 
But how does it hold up to the Ethiopian canon which predates De Young’s European beliefs? EnochPewtress was trying to convey that even though we have definitive proof that the Orthodox version was not changed like the King James, scholars remain faithful to their roots, instead of pursuing what we would call outside of the box or country? Tonight we will explore these questions and hat tip EnochPewtress for the great find!
 
Monologue
 
Every church tells the same story: we are the guardians of the true faith, and we have never tampered with it. For most Christians, that claim belongs to the Orthodox Church. It says its worship today is the same worship of the apostles, its doctrine unchanged, its canon pure. Men like Father Stephen De Young write passionately that Orthodoxy never invented the Trinity, never manufactured Christ’s divinity, never abandoned the faith once delivered to the saints. They say the Orthodox Church has always been the faithful steward of the Scriptures, guarding them from corruption.
 
But far to the south, across deserts and mountains, the Ethiopian Orthodox Tewahedo Church makes a very different claim. It does not boast of a smaller canon carefully protected by councils, but of a vast canon—eighty-one books—that includes Enoch, Jubilees, Meqabyan, the Book of the Covenant, and the Shepherd of Hermas. Books most of the Christian world forgot, Ethiopia never let go of. Where the Orthodox Church claims continuity of worship, the Ethiopians claim continuity of texts. Where one points to the unbroken line of liturgy, the other points to the preserved library of heaven.
 
And so we are faced with a question that has never gone away: whose Bible is untouched? Did the Orthodox world preserve the faith by refusing to change its worship, even if some books fell away? Or did God safeguard a hidden witness in Ethiopia, where the fullness of Scripture remained intact while the rest of the world shrank its canon?
 
This is not just a matter of history. It is a matter of trust. If Orthodoxy is right, then the liturgy itself is the proof of unbroken faith, and the councils merely confirmed what had always been there. But if Ethiopia is right, then much of Christianity today has been living with a Bible cut in half—missing the very books that explain angels, demons, the divine council, and the end of days.
 
Tonight we lay these claims side by side. Orthodoxy versus Ethiopia. Continuity of practice versus continuity of text. And we will ask: when you open your Bible, are you reading the whole counsel of God—or only what survived the scissors of history?
 
Part 1 – The Orthodox Self-Defense
 
If you listen to the voice of Orthodoxy today, it speaks with a quiet certainty: the Church has never changed. From the Upper Room in Jerusalem to the Divine Liturgy sung in Byzantine chant, Orthodoxy insists that it is not an invention, not a reform, not a deviation. It is continuity itself.
 
Father Stephen De Young has become one of the most articulate defenders of this claim. In his book The Religion of the Apostles, he argues that the faith of the early church was never a patchwork of borrowed doctrines or evolving philosophies. It was complete from the very beginning. He pushes back against scholars who say the Trinity or the divinity of Christ only emerged centuries later. To De Young, the apostles already saw Christ as Yahweh Himself—the Angel of the Lord in the burning bush, the Word of the Lord who spoke to the prophets, the Son of Man enthroned in Daniel’s vision. For him, the New Testament does not invent these truths; it reveals what was already written in Israel’s Scriptures.
 
Orthodoxy builds its case not only on theology but on worship. When you walk into an Orthodox church, you step into what they claim is the living continuation of apostolic practice. The incense, the vestments, the chanting, the icons—they are not innovations, De Young argues, but the natural flowering of worship that began in the temple and carried forward into the Church. The councils of the fourth and fifth centuries did not create new beliefs but confirmed what the faithful had always confessed in their prayers and hymns.
 
And here lies the Orthodox defense against all charges of corruption. They point to the unbroken liturgy as evidence that nothing essential was ever lost. Even if Protestantism reduced the canon and Catholicism added scholastic refinements, Orthodoxy insists it alone has remained untouched. The Church never discarded the Old Testament but read it through the Septuagint. It never spiritualized away the divine council but confessed it openly in its hymns. It never wavered in identifying Jesus Christ as Yahweh, enthroned from eternity.
 
For Orthodoxy, the proof of authenticity is not a library of extra books but a seamless tradition of worship. And in this, Stephen De Young is uncompromising: Orthodoxy does not claim to have recovered apostolic faith. It claims it has never lost it.
 
Part 2 – Ethiopia’s Wider Canon
 
While Orthodoxy points to its liturgy as proof of unbroken faith, Ethiopia points to its Bible. And here the contrast could not be sharper. The Ethiopian Orthodox Tewahedo Church preserves the broadest canon in all of Christendom—eighty-one books in total. It includes not only the familiar Old and New Testaments but writings most Christians have never heard read from a pulpit.
 
There you will find the Book of Enoch, with its visions of the Watchers, the giants, and the heavenly throne. You will find Jubilees, a rewriting of Genesis that expands the story of angels, the law, and the destiny of Israel. You will find the three Meqabyan books, not the Maccabees known in Catholic or Orthodox Bibles but unique Ethiopian texts of resistance and faith. The canon also preserves the Book of the Covenant, the Shepherd of Hermas, the Didascalia of the Apostles, and other works that never made it into the Western or Eastern canon.
 
Why does Ethiopia keep these books? Their answer is simple: God gave them to His people, and they were never meant to be discarded. Where other churches pruned their canon through rabbinic influence, Greek philosophical taste, or Reformation zeal, Ethiopia never let go. Theirs is a witness not of councils debating which books to keep, but of a church that held fast to the library handed down through ancient Jewish and early Christian communities.
 
And the content of these books matters. In Enoch, you find the clearest picture of the fallen angels and the origin of demons, a worldview assumed by the apostles but lost to most Christians when Enoch was cast aside. In Jubilees, you see a cosmic calendar that shapes how time itself is governed by God, explaining prophecies and festivals that appear suddenly in the New Testament. In Hermas, you hear echoes of early Christian visions of repentance and the struggle for purity in the last days.
 
For Ethiopia, this is not about liturgical continuity—it is about textual fullness. They see themselves not as innovators, but as preservers of a larger inheritance. Where Orthodoxy claims nothing essential was lost, Ethiopia claims much was lost by others but preserved here. The wider canon is their testimony that God ensured His people would never be left without a witness.
 
Part 3 – Ancient Jewish Roots
 
Both Orthodoxy and Ethiopia look backward to the same soil—the religion of Israel in the Second Temple period. But the way they cultivate that soil is very different.
 
For Stephen De Young and the Orthodox tradition, Second Temple Judaism is the key to understanding how the apostles saw Christ. He points to what scholars call the “two powers in heaven” tradition: that ancient Jews believed Yahweh existed in more than one hypostasis, or person.
 
The Angel of the Lord who appeared to Moses, the Word of the Lord who came to the prophets, the Son of Man enthroned in Daniel’s vision—all of these were understood as manifestations of Israel’s God. De Young insists that the apostles were not inventing new theology when they proclaimed Jesus as divine; they were recognizing Him as the very figure their Scriptures had already revealed. Orthodoxy takes this to mean that its Trinitarian doctrine was not a later philosophical import, but simply the apostolic recognition of what Israel had always known in part.
 
Ethiopia agrees that the roots of Christian faith are sunk deep in Second Temple Judaism, but it insists that the real context can only be seen with the wider canon intact. Books like Enoch and Jubilees are not side stories—they are the backdrop to the New Testament itself. When Jude says that Jesus delivered Israel out of Egypt, Ethiopia points to Enoch’s vision where the Son of Man sits on His throne long before Bethlehem. When Peter and Paul talk about angels chained in darkness, Ethiopia says the reference only makes sense if you know the story of the Watchers in Enoch. When Jesus speaks of cosmic signs and final judgment, Ethiopia finds the explanation not in Greek philosophy but in Jubilees’ vision of heavenly calendars and ages.
 
So Orthodoxy roots itself in Jewish tradition through its liturgy and interpretation of the canonical Old Testament, while Ethiopia roots itself in Jewish tradition by preserving the very books that shaped Jewish and early Christian imagination. Both claim continuity with Israel, but they draw their nourishment from different streams. Orthodoxy says the Church has always interpreted the Hebrew Bible rightly. Ethiopia says the Church needs the texts others cut away in order to understand what the apostles already knew.
 
Part 4 – Angelology and Spiritual Warfare
 
If there is one arena where the difference between Orthodoxy and Ethiopia leaps off the page, it is in the unseen realm—the world of angels, demons, and spiritual powers.
 
Stephen De Young, drawing on both Scripture and Orthodox tradition, describes the cosmos as governed by God’s divine council. The angels are not just messengers but rulers of nations, stars that represent heavenly powers.
 
He identifies three great rebellions: the fall of Satan, the corruption of the Watchers in Genesis 6, and the rebellion of Israel in the wilderness. For De Young, this is not myth but the backdrop of the Bible. Christ came to overthrow these powers, to reclaim the nations, to restore creation. Orthodoxy affirms this cosmic war every time its liturgy invokes angels, martyrs, and saints to stand with the faithful in prayer.
 
But Ethiopia presses even deeper, because its canon contains the Book of Enoch. And Enoch names the angels who fell. It records their sins, their unions with human women, their forbidden teachings of war, magic, and corruption. It shows how their offspring—the Nephilim—brought violence and destruction upon the earth until the flood washed them away. It even explains why demons exist at all: the wandering spirits of those giants, doomed to hunger for human breath until the final judgment.
 
In Jubilees, Ethiopia finds the calendar of heavenly feasts, the order of angels who keep watch, and the cosmic history of rebellion and redemption. To them, the New Testament’s talk of “principalities and powers” is not vague metaphor but a direct reference to beings named in their scriptures. Ethiopia insists that without Enoch and Jubilees, Christians only glimpse shadows of the true spiritual war.
 
So Orthodoxy and Ethiopia stand on common ground: both reject the modern church’s habit of reducing angels to symbols and demons to superstition. Both insist that the spiritual world is real, active, and decisive in human history. But Orthodoxy works within a tighter frame, guided by its liturgical prayers and canonical texts. Ethiopia throws open the library of heaven, pointing to Enoch and Jubilees as indispensable guides to the invisible war.
 
The question is not whether angels and demons are real. Both agree they are. The question is: who tells their story most fully—the Orthodox liturgy, or the Ethiopian canon?
 
Part 5 – Christology and the Old Testament
 
At the very heart of both traditions stands the same confession: Jesus Christ is not just Messiah—He is Yahweh, the God of Israel, made flesh. But how they frame that confession differs, shaped by what each holds as scripture.
 
Stephen De Young argues that the Old Testament is already filled with Christ. The Angel of the Lord who spoke to Moses in the burning bush? That was Christ. The Word of the Lord who came to the prophets? That was Christ. The Son of Man who received dominion in Daniel’s vision? That was Christ. 
 
For Orthodoxy, the Old Testament is not a record of shadows waiting for New Testament fulfillment—it is already the story of Christ’s presence. And when the apostles declared Jesus as Lord, they were simply naming the One Israel had already encountered in their Scriptures. Orthodoxy insists that this recognition never needed invention. It was there from the beginning.
 
Ethiopia, however, tells this same story with a larger canvas. In the Book of Enoch, the Son of Man is enthroned in glory before creation, revealed to the righteous as the One who will judge kings and nations. In Jubilees, the Messiah is woven into the cycles of time itself, the One who will restore all things at the appointed hour. Ethiopia does not merely affirm Christ in the Old Testament—it sees Him enthroned across extra-biblical visions, reigning long before His incarnation.
 
The difference is striking. Orthodoxy anchors its Christology in the continuity of temple worship, in the Septuagint text, and in the early Fathers’ exegesis. Ethiopia roots its Christology in apocalyptic revelation, insisting that God gave His people visions beyond the Hebrew canon that point directly to the Son of Man. Both are saying the same truth—that Jesus is Yahweh, the God of Abraham, Isaac, and Jacob. But the Ethiopian witness insists that the world’s narrowed canon has muted the thunder of that revelation.
 
So we are left with two streams flowing from the same source. Orthodoxy proclaims Christ as Yahweh by reading the Hebrew Bible through the eyes of the apostles. Ethiopia proclaims Him as Yahweh by reading the wider testimony of Enoch, Jubilees, and beyond. The Christ is the same—but the witness looks very different depending on which books you allow to speak.
 
Part 6 – Eschatology and Prophecy
 
No matter how you slice it, the future was always on the apostles’ minds. The return of Christ, the final judgment, the new heavens and the new earth—these were not abstract hopes but the living heartbeat of the early church. Orthodoxy and Ethiopia both hold fast to this expectation, but they frame it in very different ways.
 
Orthodoxy reads the end of the age through the lens of Revelation and the liturgy. In the Divine Liturgy, every Eucharist is a participation in the marriage supper of the Lamb. Every hymn sung of the saints is a proclamation that Christ reigns already, even as we await His return. Stephen De Young emphasizes that the book of Revelation is not about decoding dates or secrets but about unveiling who Jesus really is: the Alpha and the Omega, the Lamb on the throne, the Judge who comes quickly. For Orthodoxy, prophecy is fulfilled not in hidden calendars but in the Church’s worship, which gathers heaven and earth together.
 
Ethiopia, however, leans heavily into the apocalyptic books of its canon. Enoch describes the judgment of rebellious angels, the opening of heavenly books, the punishment of kings and rulers. Jubilees maps history into a cosmic schedule of jubilees, showing how the flow of time itself is under God’s governance. Where Orthodoxy tends to read Revelation symbolically, Ethiopia insists that the apocalyptic texts provide concrete details of angelic rebellion, demonic deception, and the ultimate restoration of creation. For Ethiopians, these writings are not marginal—they are central, giving believers a framework for understanding why the world groans and how it will be set free.
 
The divergence is clear. Orthodoxy emphasizes participation—that by entering into the worship of the Church, believers already taste the age to come. Ethiopia emphasizes prophecy—that God gave visions, preserved in their canon, which describe the coming judgment and the cosmic battle in vivid detail. Both look to the same end: the return of Christ to judge the living and the dead. But they hand the believer very different tools to imagine what that end looks like.
 
So we must ask: is eschatology best kept in the sanctuary, hidden in the mystery of the Eucharist? Or is it best preserved in apocalyptic books, spelling out the cosmic script for the final days?
 
Part 7 – Liturgy vs. Library
 
At the center of this debate lies a deeper question: how do you prove that your faith has never been corrupted? Orthodoxy and Ethiopia give two very different answers.
 
For Orthodoxy, the answer is liturgy. The Church’s worship is the living memory of the apostles. The hymns, the prayers, the incense, the vestments, the structure of the Eucharist—all of these, Orthodoxy says, are the proof that nothing essential has been lost. Even if modern Bibles differ in length, even if translations vary, the unbroken liturgical life of the Church is taken as the strongest evidence that the faith itself has remained intact. Worship is the anchor, the vessel that has carried the apostles’ faith across centuries of storm.
 
For Ethiopia, the answer is library. Their canon, eighty-one books strong, is the testimony that the people of God did not forget what He had revealed. Where other churches allowed books to be pruned away—whether by rabbinic pressure, by Greek philosophical taste, or by Reformation zeal—Ethiopia preserved them. For Ethiopians, worship is important, but worship without the full Word of God risks drifting away from truth. To them, the wider canon is the anchor that keeps the Church from being blown off course.
 
These two strategies could not be more different. Orthodoxy says, “Look at our worship, unchanged from the days of the apostles.” Ethiopia says, “Look at our scriptures, untouched when others were lost.” One guards the faith through continuity of practice; the other through continuity of text.
 
So the real clash is not just about which books belong in the Bible. It is about what you trust more: the memory of the Church expressed in ritual, or the memory of God expressed in writing. Which is the truer safeguard of apostolic faith—the liturgy that lives on the lips of the faithful, or the canon that rests on the page?
 
Part 8 – What Was Lost, What Was Kept
 
Every church claims to be the faithful steward of God’s truth. But history is not so simple. The record shows not only what was preserved, but also what was forgotten.
 
Orthodoxy insists that nothing essential was ever lost. The councils did not invent doctrines; they clarified them. The liturgy was never rewritten; it was carried forward intact. Even the canon, though not identical across every Orthodox jurisdiction, is said to represent the same faith as the apostles. For them, heresies came and went, but the Church itself never abandoned the apostolic deposit.
 
Ethiopia tells a different story. To them, much was lost in the wider Christian world—cut away when the Septuagint was trimmed, when rabbinic influence narrowed the Hebrew canon, when Western churches discarded books they considered too apocalyptic or too Jewish. But in Ethiopia, those books survived. Enoch still thundered against fallen angels. Jubilees still mapped the cycles of time. Meqabyan still stirred the faithful to resist idolatry. Ethiopia claims to be the witness God preserved to show the rest of the world what was missing.
 
This clash raises an uncomfortable question: is it possible that both are partly right? That Orthodoxy did preserve the worship, but Ethiopia preserved the texts? That God used two streams to carry forward His truth, one in liturgy, the other in scripture? Or must we choose one as the sole guardian, declaring the other incomplete?
 
What was lost, and what was kept, depends on where you stand. Orthodoxy says the faith itself was never lost, only challenged. Ethiopia says the fullness of scripture was lost elsewhere, but preserved in their hands. Between these two testimonies lies a mystery: perhaps God allowed His revelation to scatter, so that no single church could boast, but all would need to seek Him in humility.
 
Part 9 – The Clash in Modern Apologetics
 
Today, the debate between Orthodoxy and Ethiopia is not just about history—it is about how each confronts the modern world.
 
Orthodoxy, through voices like Stephen De Young, positions itself against secular scholarship. Modern academics often claim that Christian doctrine “developed” over time: that Jesus was first seen as a mere man, then exalted as divine, and only later defined as God at the councils. Orthodoxy counters by saying this narrative is false. The apostles already saw Christ as Yahweh, and the councils merely defended that truth against heresy. In apologetics, Orthodoxy leans heavily on continuity, showing that nothing new was invented but everything confirmed by worship and scripture together.
 
Ethiopia’s apologetic takes a different angle. Instead of fighting over whether Christ’s divinity was recognized early, Ethiopia points to the missing books. How can Western churches explain Jude quoting Enoch if Enoch is not scripture? How can Peter talk about angels in chains without Enoch’s account of the Watchers? How can Revelation’s visions make sense without Jubilees’ heavenly calendars? Ethiopia presses the claim that without their canon, much of the New Testament’s language floats without context. Their defense of the faith is not against development but against reduction—the cutting away of books that once gave Christians their apocalyptic framework.
 
Here the clash is sharp. Orthodoxy says the danger is novelty—adding or inventing doctrines never taught by the apostles. Ethiopia says the danger is subtraction—losing texts and with them the worldview of the apostles. One apologetic aims to defend the faith against charges of innovation. The other defends the faith against charges of amnesia.
 
In a world where skepticism and modern criticism gnaw at the roots of faith, both approaches have power. Orthodoxy reassures believers that their worship has never been broken. Ethiopia challenges believers to look again at what has been left out. And together they confront the same modern enemy: a church that has forgotten the supernatural worldview of the Bible, reducing angels to metaphors and prophecy to poetry.
 
Part 10 – The Final Question
 
After all the history, the theology, and the canon lists, we are left with one question that cannot be avoided: whose claim is true? Whose Bible is untouched?
 
Orthodoxy says: look at our worship. From the days of the apostles until now, our liturgy has never been broken. The same prayers, the same Eucharist, the same faith. This, they insist, is the proof that the Church has not fallen away. If you want the untouched faith, you must look at the community whose worship still breathes the air of the first century.
 
Ethiopia says: look at our scriptures. God entrusted His people with more than sixty-six books, and we have preserved them. Others cut them away, but here they remain—Enoch, Jubilees, Meqabyan, Hermas, the Book of the Covenant. This, they insist, is the proof that they hold the untouched Bible. If you want the whole counsel of God, you must open the library that others closed.
 
Both cannot be entirely right. If Orthodoxy’s claim is sufficient, then Ethiopia’s extra books are unnecessary. If Ethiopia’s claim is true, then the rest of Christendom has been living with an incomplete Bible. But perhaps there is another possibility—that God scattered His truth, ensuring no single church could boast of having it all. Orthodoxy preserving worship, Ethiopia preserving texts, and believers today being called to discern both streams together.
 
The final question, then, is not simply which church is untouched. It is whether we are willing to seek the fullness of God’s revelation, even if it means admitting that what we inherited may not be complete. Do we trust the continuity of liturgy, or the breadth of canon? Or do we humble ourselves to learn from both?
 
This is the choice before us. Not a choice between East and Africa, but between complacency and pursuit. Between accepting the Bible as handed down in fragments, or daring to ask if more has been hidden in plain sight. The final question is not only whose Bible is untouched—but whether we are willing to be touched again by the fullness of God’s Word.
 
Conclusion
 
Two ancient churches, two powerful claims. Orthodoxy tells us its worship has never been broken—that the apostles’ faith lives on in its hymns, its liturgy, its prayers. Ethiopia tells us its canon has never been trimmed—that the library of God’s revelation remains intact in its eighty-one books. Both point to continuity, but each in a different form.
 
So where does that leave us? With a choice, but also with a challenge. If Orthodoxy is right, then the heart of the faith is preserved in worship, and nothing essential was ever lost. If Ethiopia is right, then the fullness of scripture cannot be found in most Bibles today, and we must open our eyes to what was cast aside.
 
But perhaps the truth is that God has not allowed His Word to be hidden in just one stream. Perhaps He preserved the liturgy in one church and the canon in another, ensuring that the fullness of His revelation would survive scattered, waiting for seekers to gather it again.
 
The question is not only whose Bible is untouched. The question is whether we will pursue the whole counsel of God with humility, refusing to let history’s scissors determine how much of His Word we are willing to read.
 
The apostles lived in a world alive with angels, demons, divine councils, and apocalyptic visions. They saw Christ as Yahweh, enthroned before the ages, revealed in flesh, and coming again in glory. Orthodoxy carries that vision in its worship. Ethiopia carries it in its scriptures. Together they remind us that the faith once delivered to the saints is bigger, deeper, and richer than we often dare to imagine.
 
So tonight, let us not close the book too soon. Let us ask again: when you open your Bible, are you reading the whole counsel of God—or only what history allowed to remain?
 
Outro
 
The canon and the liturgy, the worship and the word—two witnesses from two ancient churches, each claiming to have preserved what God gave. But beyond all debate, we are reminded of one truth: the Word of God is not chained. It cannot be cut by councils or hidden by history. It lives in Christ Himself, the same yesterday, today, and forever.
 
So take up the call: seek Him in worship, seek Him in scripture, seek Him in every hidden corner of His revelation. And know this—whether in the hymns of the Church or in the books long forgotten, He has left His fingerprints everywhere for those who will search.
Until the day we see Him face to face, may we hunger for nothing less than the fullness of His truth.
 
Bibliography & Endnotes
 
Stephen De Young. The Religion of the Apostles: Orthodox Christianity in the First Century. Chesterton, IN: Ancient Faith Publishing, 2021.
Stephen De Young. God Is a Man of War: The Problem of Violence in the Old Testament. Chesterton, IN: Ancient Faith Publishing, 2021.
Andrew Stephen Damick & Stephen De Young. The Lord of Spirits: An Orthodox Christian Framework for the Unseen World. Chesterton, IN: Ancient Faith Publishing, 2023.
Stephen De Young. Saint Paul the Pharisee: Jewish Apostle to All Nations. Chesterton, IN: Ancient Faith Publishing, 2024.
Stephen De Young. Apocrypha: An Introduction to Extra-Biblical Literature. Chesterton, IN: Ancient Faith Publishing, 2023.
Cowley, R. W. The Biblical Canon of the Ethiopian Orthodox Church Today. Cambridge: University of Cambridge Oriental Publications, 1974.
VanderKam, James C. Enoch and the Growth of an Apocalyptic Tradition. Washington, DC: Catholic Biblical Association, 1984.
Segal, Alan F. Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism. Leiden: Brill, 1977.
The Kebra Nagast: The Queen of Sheba and Her Only Son Menyelek. Translated by Sir E. A. Wallis Budge. London: Oxford University Press, 1932.
 
Notes
 
The Ethiopian Orthodox Tewahedo Church canon includes eighty-one books: the standard Old and New Testaments plus additional works such as 1 Enoch, Jubilees, 1–3 Meqabyan, the Book of the Covenant, the Shepherd of Hermas, and the Didascalia of the Apostles.
Jude 1:14–15 quotes directly from 1 Enoch, preserved in the Ethiopian canon.
Early church fathers such as Justin Martyr and Irenaeus referenced traditions found in Enoch and Jubilees, though these books were later excluded from most Christian canons.
Rabbinic Judaism after the second century condemned the “two powers in heaven” theology, which had affirmed multiple hypostases of Yahweh—a concept that Orthodox Christianity connects directly to the Trinity.
The Orthodox liturgy, rooted in the Septuagint and temple imagery, is presented as the living continuation of apostolic worship, while the Ethiopian canon is presented as the preserved library of the broader apostolic worldview.

The Visitors Are Demons: Whitley Strieber’s Warning

The Visitors Are Demons: Whitley Strieber’s Warning
 
Monologue: Whitley Strieber – Demons in Disguise
 
Every so often, God allows the world to catch a glimpse of the unseen. Not through preachers or prophets, but through men and women who were never looking for Him, never even asking the right questions. Whitley Strieber was one of those men. An author, not a theologian. A skeptic, not a mystic. And yet on a cold December night in 1985, in a quiet cabin in upstate New York, he was taken into the grip of something so terrifying, so real, that his life was never the same again.
 
He would call them “visitors.” The world would call them “aliens.” But Strieber himself—if you read his own words—admitted the possibility that what entered his bedroom was not extraterrestrial at all. He asked openly: were they goblins, were they demons, were they something far older than flying saucers? He described their presence not as a friendly exchange of cosmic information, but as a violation, a communion forced upon him, seeking the very depths of his soul.
 
In his book Communion, Strieber became a reluctant prophet of trauma. He compared the experience to rape. He noted that scoffing at abductees was as cruel as laughing at victims of assault. These were not hallucinations, he argued, but encounters that left scars on the body, changes in personality, and terror that lingered for years. And while many wanted to label them extraterrestrial, Strieber could not escape the ancient echoes: the creatures with eyes that pierced into the soul, the sense of being harvested, the loss of free will—these were the same elements found in medieval accounts of demonic visitations.
 
But here is where the tragedy lies. Whitley Strieber never found Jesus in all of this. He circled around Him, admired Him, even wrote of Him later in Jesus: A New Vision, but he never bowed the knee. Instead, he became a voice of confusion, a man testifying truth about the darkness but without the light of Christ to interpret it.
 
In The Key, Strieber recorded the words of a mysterious figure who entered his hotel room and spoke of souls, destiny, and the nature of reality. This figure mocked the supernatural, saying there was “only physics,” and reduced Christ to a universal archetype, claiming the demon’s great trick was making us think Jesus was better than us. That, my friends, is not revelation—it is the serpent’s whisper from Eden, dressed in scientific garb.
 
Strieber’s later works drift further into mysticism. He longed for contact, for meaning, for a resolution to the haunting he endured. But without Christ, the resolution never came. Instead, he gave us a record of what it looks like to wrestle with the fallen without the blood of the Lamb as covering. He bore witness to their hunger for our souls. He admitted they could be demons. But he never embraced the One who has already defeated them.
 
And that is why we must take Whitley Strieber seriously. Not as a teacher of truth, but as a witness. His life is a testimony that the so-called “aliens” are not here to help mankind, they are here to enslave it. They are not from another galaxy—they are from the same pit Christ warned us about. They seek communion, yes, but not with our minds—communion with our very essence, our breath, our soul.
 
Whitley’s story, then, is not science fiction. It is not just psychological trauma. It is another proof that the Bible was right all along: we wrestle not against flesh and blood, but against principalities, powers, rulers of darkness, and spiritual wickedness in high places. And only one Name stands above them. The Name Whitley never called upon, but the Name we proclaim: Jesus Christ, the Lord.
 
Part 1 – Communion: The Cabin in the Woods
 
On the night of December 26, 1985, Whitley Strieber was not seeking the paranormal. He wasn’t meditating, channeling, or inviting spirits. He was simply a husband and father, tucked away in a quiet cabin in upstate New York. Snow on the ground, Christmas goose leftovers for dinner, a family winding down from the holidays. He armed the burglar alarm, checked the closets—something he had strangely begun doing that fall—and went to bed.
 
Then came the sound. A whooshing, swirling commotion from the living room, as if several people were moving rapidly in the dark. But the alarm system said the house was sealed. No window or door breached. Strieber felt the unease but stayed in bed. And that’s when the bedroom door began to move—and a small figure peeked around it.
 
He described it as three and a half feet tall, with large dark eyes and a breastplate marked with concentric circles. He thought it was a dream—until the figure rushed at him. The next thing he knew, he was paralyzed, lifted from his bed, and carried into the night.
 
He remembered sitting in a depression in the woods, surrounded by small beings. One worked on the side of his head with rapid precision. Another sat across from him, seemingly female, explaining something he could not recall. Then the forest gave way, and he was inside a small, domed chamber.
 
Here the terror broke him. Strieber said he ceased to exist as a man and became nothing but raw fear, reduced to an animal in the grip of beings whose speed and number overwhelmed him. He was shown a box with a needle that glittered like silver and told it would be inserted into his brain. He was probed with instruments that left him violated, and even though he tried to rationalize it later as scientific sampling, in the moment he experienced it as rape.
 
One of the beings, he recalled, asked him: “What can we do to help you stop screaming?” His reply was strange: “Let me smell you.” And so one pressed a hand to his face, and he inhaled a sour, organic scent with a hint of cinnamon. For Strieber, that smell became the anchor of reality. Not a dream, not a hallucination—because dreams do not smell.
 
The morning after, he woke up with disturbing memories: an owl staring through his window, snow without tracks, and a festering wound on his finger that he could not explain. He began experiencing fatigue, chills, and rectal pain. His wife saw his personality change overnight. He became suspicious, erratic, short-tempered with his son. Trauma was leaking into his daily life.
 
This is the foundation of Communion—not an invitation, but an intrusion. Strieber’s account resonates with thousands of others: paralysis, missing time, physical scars, screen memories of animals, and above all, the sense that something had reached into the soul. He titled the book Communion for a reason. Because what these beings wanted was not just his body—it was his essence. He said their eyes looked into the deepest core of his being, demanding something more than information. Something of him.
 
And here, is where the overlap with our work is undeniable. Strieber, without Scripture, was describing breath-harvesting, soul-siphoning, the same mechanics of the fallen that we’ve tracked through Zoroastrianism, through Babylon, through modern occult practice. He did not call it that—he only called it terror. But the pattern is the same.
 
And what’s more, Strieber himself admitted the thought that they might not be aliens at all. He asked, in his own words: “Are there goblins, or demons… or visitors?” He could not dismiss the demonic parallel. And in his deepest fear, he understood that what they sought was not a specimen, but a communion.
 
This was no abduction for scientific curiosity. This was a ritual. A violation meant to rewire, to claim, to break a man down and rebuild him under their shadow.
 
Part 2 – A New Religion or Old Deception?
 
When Communion was released in 1987, the world devoured it. The book became a bestseller, the alien face on its cover an instant icon. But what most people missed is that Whitley Strieber did not offer his story as proof of aliens. He offered it as testimony of something unknown—something that could be extraterrestrial, psychological, or even demonic.
 
Strieber was not a New Ager waiting for “space brothers.” In fact, he mocked that movement, calling UFO cults superstition. He was a skeptic before 1985, dismissing UFOs as hallucinations or misperceptions. He had no desire to join a new religion. But when the visitors broke into his life, he was forced to wrestle with an unbearable truth: this was happening, it was real, and it could not be explained away by psychology alone.
 
Yet Strieber made a crucial error. Instead of grounding his experience in the framework of Scripture, he began groping for explanations within the human mind. He suggested that perhaps these beings emerged from “deep structures of the soul,” that they could be part of a biological process within us that occasionally bursts forth into vision and terror. In other words, he reframed the demonic as a hidden function of consciousness itself.
 
This is the pivot where deception enters. The trauma was real. The scars, the infections, the personality shifts—all real. The shared experiences across witnesses, even his own son—real. But when he reached for meaning, he reached inward. Instead of naming the enemy as external, ancient, and spiritual, he wondered if it was all somehow within.
 
And that is exactly how the fallen work. They strike terror, then redirect the victim to think the problem is inside them.They sow violation, then convince the mind that it was an awakening. They blur the line between spiritual warfare and psychology until the victim loses the ability to discern what is external attack and what is internal pathology.
 
Strieber even compared himself to a rape survivor, noting how scoffers mocked abductees the same way society mocks assault victims. But then he softened that truth by suggesting maybe the whole thing was a misunderstood aspect of the psyche. That is the confusion of the serpent: to make you doubt your own perception, to make you wonder if evil is simply a projection of your own shadow.
 
What emerges from Communion is not a new religion, but the seed of one. Strieber didn’t preach benevolent aliens—he warned that these beings sought communion with the soul. Yet by refusing to call them demonic, he left the door open for millions of readers to embrace them as something spiritual, evolutionary, even salvific. And so the cults grew. Communion gave the abduction phenomenon a language and an icon, and the world ran with the lie: “They come from the stars to enlighten us.”
 
But the truth buried in Strieber’s own words is far darker: they come from the shadows to enslave us. They have always been here. The medieval demon, the incubus in the night, the goblin in folklore—it is the same force. And only Scripture provides the lens to see it clearly.
 
Strieber’s failure to name them for what they are is why Communion became a cultural myth instead of a warning. He knew he had been violated, he knew they sought his soul, but he did not know Christ, and so his testimony turned into fuel for deception.
 
Part 3 – The Key and the Master of the Key
 
In 1998, more than a decade after Communion, Whitley Strieber had another encounter. Not in the woods, not in a cabin, but in a Toronto hotel room. He awoke in the middle of the night to find a man standing in the dark, speaking to him with calm authority. Strieber would later call him “the Master of the Key,” and he would publish their dialogue in a book simply titled The Key.
 
Unlike the terror of Communion, this encounter carried a different weight. The words spoken to him were not threats, not procedures, but doctrine. And yet, if we listen carefully, it was the same enemy speaking in a different mask.
 
The “Master” declared there was no supernatural, only physics. He dismissed angels and demons as illusions. Souls, he said, were natural phenomena, part of a grand universal machine. Humanity’s future, he warned, depended on recognizing our place in this cosmic mechanism.
 
At first, it sounds like philosophy. But then came the poison. The Master claimed the great deception of the demon was this: that Christ was better than us. That Jesus was not unique, but that all are Christ. He twisted the gospel into pantheism, stripping away the blood of the Lamb and replacing it with self-deification.
 
This is the serpent’s whisper word-for-word. The same lie from Eden: “You shall be as gods.” The same counterfeit revelation that has driven Gnosticism, New Age mysticism, and now the alien contact narrative. The enemy doesn’t care if you call them angels, aliens, or higher selves—so long as you do not call them what they are: fallen beings who want worship.
 
Strieber’s mistake here was not in hearing the deception. He recorded it faithfully. His mistake was in failing to test it against Christ. He took the Master of the Key as a profound teacher, instead of recognizing the counterfeit. And so The Key became another link in the chain of confusion, read by seekers who wanted science, spirituality, and mysticism blended into one.
 
What Strieber received that night was not enlightenment. It was doctrine of demons. It was the voice of the counterfeit Christ, offering a universal religion that denies the cross. And that is why The Key matters for our work: it shows exactly how the fallen will merge their deception with science, philosophy, and even admiration of Jesus—while emptying the gospel of its saving power.
 
The man in the hotel room was no master. He was a messenger of the old rebellion, packaging the same lie in modern clothes. And Whitley Strieber, broken by trauma, without the armor of Christ, received it as truth.
 
Part 4 – Jesus: A New Vision
 
By 2021, decades after Communion and The Key, Whitley Strieber published a book that many saw as his attempt to reconcile with faith: Jesus: A New Vision. After years of grappling with “visitors” and mysterious teachers, Strieber turned his eyes toward the Son of God. At first glance, it seems like he was finally reaching for the truth. But when you look closer, you find the same tragic pattern: admiration without submission, reverence without repentance.
 
In Jesus: A New Vision, Strieber does not proclaim Jesus as the risen Lord who conquered death and hell. Instead, he presents Him as the greatest moral example of compassion in human history, a figure whose power lay not in His divinity but in His humanity. He paints Christ as a universal archetype, a consciousness we can all share, a model of what humanity could be if only we reached higher.
 
This is not the Jesus of Scripture—it is the Jesus of Gnosticism, the Christ-consciousness of New Age mystics, the same rebranding that denies the blood, the cross, and the resurrection. Strieber, like so many others, took the power of Christ’s example but stripped away the power of His sacrifice. He saw in Jesus a mirror, not a Savior.
 
Yet, in this, Strieber reveals the longing of his own heart. After decades of being haunted, violated, and confused, he could not escape the magnetism of Jesus. Even in distortion, he was pulled toward the name above every name. But he could not cross the line of confession. He could not declare Him Lord. Instead, he reframed Him as something safer, something more universal, something that fit into his lifelong attempt to blend mysticism, science, and the paranormal into one grand narrative.
 
And this is exactly how the enemy works. They allow Jesus to be admired, but not worshiped. They permit His words to be quoted, but not obeyed. They reframe Him as teacher, archetype, or avatar—anything but the Lamb of God who takes away the sin of the world.
 
Strieber’s New Vision was no vision at all. It was the old deception, polished with Christian language, presented as a bridge between faith and mysticism. But without the cross, without the resurrection, without the confession that Jesus Christ is Lord, it is empty. It cannot save.
 
For us, the lesson is clear: the fallen are content to let mankind speak of Jesus, so long as He is not worshiped as King. They will encourage a thousand false Christs, a thousand reinterpretations, as long as men never bow the knee to the real one. Strieber’s testimony shows how close a man can come to the truth—and yet miss it entirely.
 
Part 5 – The Fourth Mind and the Final Drift
 
By the time Whitley Strieber reached The Fourth Mind in 2025, his writings had shifted fully into speculation about consciousness itself. No longer content to describe the terror of abductions, no longer satisfied with the half-truths of the “Master of the Key,” Strieber began to argue that the next stage of human evolution would come through the merging of minds. He called it the “Fourth Mind,” a state where human thought blends with nonhuman intelligences to create a new form of being.
 
At first, it sounds like philosophy, even futurism. But when you compare it to the trajectory of his life—and to the agenda we’ve tracked in our esoteric research—it becomes chillingly clear. What Strieber was describing was not just expanded consciousness. It was assimilation. It was surrender of individuality into a hive of merged minds, guided not by Christ but by the very same entities who had haunted him since 1985.
 
Think about the pattern: in Communion, he is violated, probed, and stripped of agency. In The Key, he is taught a doctrine that denies the supernatural and empties Christ of His divinity. In Jesus: A New Vision, he reframes Jesus as an archetype rather than Savior. And finally, in The Fourth Mind, he surrenders the last stronghold of human dignity—his mind—into a vision of collective consciousness.
 
This is not progress. This is the very heart of the Antichrist system. A world where individuality is dissolved, where the soul is harvested into a digital or spiritual registry, where breath itself is siphoned into a machine. Strieber believed he was reaching toward enlightenment, but he was describing the final phase of captivity: to become an avatar in a system ruled by fallen intelligences.
 
And here is the most tragic irony: Strieber, who once recognized that the visitors sought his very soul, ended his journey by proposing that mankind should willingly offer its mind to them. What began in trauma ended in surrender. The violation he once called rape became, by 2025, the very future he believed humanity should embrace.
 
This is exactly the arc we’ve uncovered in our work: the fallen do not simply attack—they reframe their attacks as gifts. They make trauma into initiation, lies into revelation, captivity into evolution. And unless a man finds Christ, he will interpret the violation as destiny.
 
Whitley Strieber was not lying. He was not fabricating for profit. He was a witness—one of the clearest witnesses to the reality that the so-called extraterrestrials are not from another world but from the pit. But without Jesus, he interpreted their agenda as the future of mankind, not its destruction. That is the tragedy of Whitley Strieber.
 
Part 6 – Our Esoteric Frame
 
When we step back and look at Whitley Strieber’s life, a pattern emerges that cannot be ignored. He was not simply a man who wrote horror novels and stumbled into a strange event. He was thrust into the middle of a spiritual war, and his testimony—though incomplete—maps perfectly onto what the Scriptures and our research already reveal.
 
In Communion, he experienced the violation of body and soul by beings he could not name. He admitted they might be demons, but he left the word unspoken, preferring “visitors.” In The Key, he recorded their doctrine: no supernatural, no Savior, only physics—while stripping Jesus of His divinity. In Jesus: A New Vision, he tried to reconcile, but reduced Christ to an archetype, robbing Him of the cross. And in The Fourth Mind, he completed the cycle, surrendering to the very same intelligences that once traumatized him, offering up not just his body, not just his soul, but the human mind itself.
 
This is the arc of deception. The fallen break us, they sow confusion, they then present themselves as the solution. And unless we are anchored in Christ, their violation becomes our religion.
 
Our esoteric research shows the same pattern across history. The Zoroastrian magi, the Babylonian priesthood, the Renaissance occultists, the transhumanist technocrats of today—they are all conduits of the same deception. They tell mankind that enlightenment is found in merging with higher powers, in offering up breath, soul, or mind. Strieber’s life is simply the modern parable of that ancient lie.
 
But here is the difference. Strieber never confessed Jesus Christ as Lord. He admired Him, reframed Him, wrote about Him—but he never bowed the knee. That is why his testimony remains a warning instead of a deliverance. He bore witness to the reality of the fallen, but without the covering of the Lamb, he could not name them for what they are.
 
For us, the lesson is clear. The so-called aliens, the visitors, the “teachers”—they are not extraterrestrial. They are not evolutionary guides. They are the same spirits Scripture calls principalities and powers. They are the ones who seek communion with our souls, who desire our breath, who long to enslave humanity in a counterfeit kingdom.
 
Whitley Strieber’s story is not one to dismiss. It is not science fiction. It is evidence. Evidence that the enemy is still at work, still harvesting, still whispering the same lie: “You shall be as gods.”
 
But there is only one truth that breaks the cycle. Only one Name that silences the visitors, casts out demons, and redeems the violated soul. The Name above every name. The Name that Strieber missed, but that we proclaim. Jesus Christ, the Lord.
 
Conclusion – The Lesson of Whitley Strieber
 
Whitley Strieber’s life is a parable for our time. He began as a skeptic, a novelist with no interest in UFOs, demons, or prophecy. But one night in a cabin, the veil was torn back, and he came face-to-face with the same powers that Scripture warns us about. They took him, violated him, and sought his soul. He testified honestly about the terror, the trauma, and the hunger in their eyes.
 
But here is the tragedy. Instead of finding Christ, Strieber spent the rest of his life trying to explain the unexplainable without the cross. He called them “visitors.” He treated their doctrine as wisdom. He admired Jesus but denied Him as Lord. And in the end, he surrendered to the very powers that once tormented him, imagining that their captivity was the next stage of human evolution.
 
That is the deception of the enemy in plain sight. To wound us, then to whisper that the wound is a gift. To enslave us, then to call the chains enlightenment. To mock the cross, then to offer us a counterfeit Christ made in their own image.
 
But the truth is clear. Strieber’s testimony is not proof of extraterrestrials. It is proof of the same ancient powers—fallen angels, demons, principalities—who have been deceiving mankind since Eden. His story is not a roadmap to salvation but a warning of what happens when you encounter the darkness without the covering of Jesus Christ.
 
We do not mock Whitley Strieber. We honor his honesty. He bore witness that the so-called aliens seek communion with the soul. And that is the most important part of all: they are not after our technology, our resources, or our knowledge—they are after us. Our essence. Our breath. Our life.
 
And there is only one Name under heaven that saves us from them. The Name Whitley never called upon, but the Name we proclaim to you now: Jesus Christ, the Lord, the risen Son of God, the One who holds the keys of death and hell.
 
That is the lesson of Whitley Strieber. Not that aliens walk among us, but that demons still prowl, the fallen still deceive, and that without Christ we are powerless before them. But with Christ, their power is broken, their lies exposed, and their end already written.
 
Bibliography
Strieber, Whitley. Communion. New York: William Morrow, 1987.
The Key: A True Encounter. New York: Penguin Group USA, 2011.
Jesus: A New Vision. San Antonio, TX: Walker & Collier, 2021.
The Fourth Mind. San Antonio, TX: Walker & Collier, 2025.
Them. San Antonio, TX: Walker & Collier, 2023.
A New World. San Antonio, TX: Walker & Collier, 2019.
 
Endnotes
Whitley Strieber, Communion (New York: William Morrow, 1987), Prelude, “The Truth Behind the Curtain.” Strieber wrestles with whether his experiences were extraterrestrial, psychological, or demonic.
Ibid., 45–49. Strieber describes the cabin abduction, paralysis, probing, and the sense that the visitors sought his soul, not simply scientific samples.
Ibid., 67. He explicitly asks: “Are there goblins or demons… or visitors?”
Strieber, The Key: A True Encounter (New York: Penguin Group USA, 2011), 27–34. The “Master of the Key” declares there is no supernatural, only physics.
Ibid., 88–92. The Master states that the demon’s trick was making mankind believe Christ was better than us, twisting the gospel into universalism.
Strieber, Jesus: A New Vision (San Antonio: Walker & Collier, 2021), chs. 3–4. Strieber presents Jesus as a moral archetype rather than the divine Son of God.
Ibid., 111–120. Strieber reframes Christ as an example of compassion and consciousness, not as Savior.
Strieber, The Fourth Mind (San Antonio: Walker & Collier, 2025), Introduction. Strieber outlines the “Fourth Mind” as a merging of human consciousness with nonhuman intelligences.
Ibid., 156–164. The “Fourth Mind” is portrayed as humanity’s evolutionary destiny, mirroring transhumanist and hive-mind concepts we’ve identified with the Antichrist system.
Strieber, A New World (San Antonio: Walker & Collier, 2019), 212–218. Strieber interprets continued contact with the visitors as a process of human transformation rather than deception.

Satan’s Little Season: The Ethiopian Witness vs. The Luciferian Script

Satan’s Little Season: The Ethiopian Witness vs. The Luciferian Script
 
Watch this on Rumble: https://rumble.com/v6yiqjs-satans-little-season-the-ethiopian-witness-vs.-the-luciferian-script.html
 
Monologue – The Short Season: God’s Word vs. Man’s Plan
 
It’s crucial to pray about what I am talking about. The Bible says to test the spirits. I encourage all of you to always pray over the information you are hearing from me. For even the very elect can be deceived.
 
Over the years I have overlooked this information as hearsay just like all of the other typical christians. My lens view was always The King James Bible because I was convinced at that time that King James put together the most accurate Bible. This is what we all were engrained with and in every church I attended or led. This is because we put all of our trust in those who become pastors and assume they did the work to find the truth.
 
It’s so easy to put all your trust and faith into any organization that has followers. Many view this as a cult. There are some truths to that statement. If we blindly follow anyone without doing your research about them, we are signing up on behalf of their testimony, but this doesn’t mean it is true. Discernment means the ability to judge well. Judging comes with wisdom and we are all lacking in that department.
 
One thing that I have always overlooked and placed my trust in others and their interpretations of the Bible, was the resurrection of Jesus Christ. For some reason, after Jesus died, spoke to those in Abrahams Bosom which Jesus called paradise and preached the truth to those who perished during the flood who were in Hades, then taking the keys of death and hell from Satan, that Jesus rose from the grave and allowed Satan to continue his work without those two powers.
 
Why? Why would Jesus pay for the atonement, rescued the lost and then allow Satan to continue the barrage? You would think that he would have defeated Satan through His work by being righteous following all of the laws and then place him in prison for 1,000 years right then. This makes the most plausible explanation. 
 
However, the Ethiopian texts reveal first restraint, then release for a little time, and then annihilation. When Jesus rose from the grave, He stripped Satan of his legal claim over death and hell. The keys were taken, and the adversary no longer had authority to hold mankind captive. Yet God, in His sovereignty, allowed a continued season of deception—not as a chance for Satan to repent, for Enoch tells us the fallen will “never obtain peace,” but as a proving ground for humanity. In this space, the nations are tested, the saints are sifted, and prophecy is brought to completion.
 
Instead of bowing, Satan continued to deceive. Just as Hermas foresaw, deceivers multiplied like a storm. Just as Isaiah saw, Belial empowered lawless rulers. And just as Jesus told His disciples, the line of witnesses would not pass away until He returned. Their generation saw the beginning, and the Church—this generation—will endure until the end.
 
The tension between what Jesus said to His disciples and what history shows. The Ethiopian witness, along with the early church’s own commentaries, gives us a way to untangle it.
 
When Jesus said, “This generation shall not pass, till all these things be fulfilled” (Matthew 24:34), there are two layers at work:
 
1. The Near Fulfillment – Jerusalem’s fall
Within one generation—forty years—the temple was destroyed in 70 AD. Just as Jesus said, not one stone was left upon another. The disciples did live to see that. In the Ethiopian Andemta commentary tradition, this is the first layer: His words were true for their lifetime.
 
2. The Far Fulfillment – the end of the age
But the Ethiopian canon shows that Christ’s “coming” is not a single date on the calendar, but a pattern: He comes in judgment against Jerusalem in 70 AD, He comes continually in Spirit through the church age, and He will come finally in glory at the end of the little season. Books like Enoch and the Ascension of Isaiah make clear that the last descent—the Beloved appearing in fire—was not meant for the apostles’ biological lifespan, but for the church’s final generation.
 
So the Ethiopian witness interprets “generation” not only as a biological cohort but as a lineage of witness. In other words: the generation of faith—the disciples’ line, the tower Hermas saw—will not pass until He returns. The church itself is the generation that endures to the end.
 
To put it plainly: Jesus was not wrong. He came in judgment on Jerusalem in their day, and He will come again at the end of the short season. The disciples heard both horizons at once. The Ethiopian canon makes clear that the final descent belongs to the very end, when Belial’s short reign is cut off and the Beloved appears in glory.
 
Every empire has written its scripts, every secret order its prophecies. From the halls of the Vatican to the lodges of Freemasonry, from the Rothschild vaults to the Orsini palaces, they believe history bends to their designs. They say wars are engineered, religions are pawns, and nations are sacrificed to seat their messiah in Jerusalem. And in one sense, they are right. Their hands are on the levers of power. Their fingerprints stain the pages of history. But what they never admit is this: they are only actors on a stage God Himself designed.
 
Revelation chapter 20 in the Ethiopian Bible tells us plainly: Satan was bound for a thousand years, restrained from deceiving the nations. But after that long restraint, he is released—not by his right, not by his power, but because God allows it. And the Word says his release is for a “little time.” That’s where we are right now. The little season. The short span of fury before the fire falls from heaven.
 
The King James Bible left this vague, a phrase easily twisted. But the Ethiopian canon fills the picture with color. The Book of Enoch saw it long before John: the sheep surrounded by enemies, deception flooding the earth, until the Lord of the sheep descends in wrath. The Book of Jubilees shows Mastema—Satan himself—pleading to keep just a fraction of the spirits, one-tenth, so he could tempt mankind. And God allowed it, not forever, not even for centuries, but for a measured span, until the end. The Shepherd of Hermas warns of a storm of deceivers in the last days, shaking the tower of the Church to test its stones. And the Ascension of Isaiah names the adversary: Belial, the lawless ruler, whose reign will be short, whose years will be few, until the Beloved comes in glory.
 
This is the Ethiopian witness: restraint, release, deception, destruction. Not a seven-year countdown, not endless chaos, but a short and furious storm.
 
And here is where our esoteric research collides with prophecy. Albert Pike, the Masonic prophet, wrote that three world wars would set the stage for the New World Order. The first brought atheism, the second birthed Israel, and the third would be a clash between Christians, Jews, and Islam. And what do we see today? Zionist leaders provoking Islam through genocide in Gaza. Western prophecy politics shackled to Israel no matter the crime. Islamic nations uniting in rage. The beloved city becoming the center of the world’s fury. It is the script unfolding before our eyes.
 
But here is the difference: Pike’s script ends with a false messiah and a world united under the beast. The Ethiopian canon ends with the Beloved descending in fire. Pike saw man’s plan. The Ethiopian Bible declares God’s plan. And they do not end the same way.
 
So what should we expect? Expect deception to multiply—digital lies, false prophets, counterfeit revivals. Expect lawless rulers to rise, driven by Belial’s spirit, persecuting the saints. Expect the nations to rage against Israel, gathering for what the world will call World War III but Scripture calls Gog and Magog. Expect persecution, shaking, testing of the saints. But also expect this: the little season is short. It will not last. Fire will fall from heaven. The Beloved will descend. Belial will be destroyed.
 
In the Bible, the word "belial" is used to describe something or someone utterly worthless, wicked, or lawless, often appearing in phrases like "sons of Belial" to refer to wicked individuals. In the New Testament, Belial is also personified and used as a name for Satan (or the Antichrist), representing all that is opposed to God and righteousness. The Hebrew word "belial" (בְּלִיַּ֫עַל) itself literally means "worthlessness" or "without a yoke". 
 
Belial is a term occurring in the Hebrew Bible/Old Testament which later became personified as the devil in Christian texts of the New Testament. Belial is the seducer who, as the pseudo Messiah, will appear among the Samaritans, leading many into error by his miraculous powers. 
 
This is the message the West cut away when they stripped out Enoch, Jubilees, Hermas, and Isaiah’s vision. The King James gave us the bones. The Ethiopian canon preserved the flesh. And together they testify: the short season is here, but its end is certain. The adversary rages, but only for a breath. And the next sound we will hear is the voice of the Beloved, descending in glory.
 
Part 1 – Revelation’s Foundation in the Ethiopian Witness
 
Revelation chapter 20 is the anchor for all end-time prophecy, yet it is one of the most misread passages in the Western church. John records that an angel descends, seizes the dragon—the ancient serpent who is the Devil and Satan—and binds him for a thousand years. The abyss is shut, the nations cannot be deceived, and the saints reign with Christ. But when the thousand years are finished, the bonds are loosed. Satan is released again—not for long, not forever—but, as the scripture says, “for a little season.”
 
Now here is where the Ethiopian canon corrects the confusion. The King James Version, translated through the filter of Rome’s Latin tradition, says Satan “must” be loosed a little season. Do you hear the weight in that word? “Must”—as though Satan has a right to this time, as though his release is a decree of fate. But in the Ethiopian Bible, preserved in Geʽez from manuscripts that predate Rome’s edits, the reading is different. It says, “for a little time he will be released.” Do you hear the shift? One makes it sound like necessity, the other like allowance. One implies Satan’s claim, the other proclaims God’s sovereignty.
 
That single word changes the frame. The King James gives Satan a “must.” The Ethiopian canon shows us God’s “will.” And when we add in the witnesses that Ethiopia preserved—Enoch, Jubilees, Hermas, the Ascension of Isaiah—the pattern becomes undeniable: evil restrained, then briefly released, then utterly destroyed. Always under God’s hand, never by Satan’s right.
 
And here is our proof that the Ethiopian reading is correct. First, the Greek passive tense in Revelation 20:3 supports it: Satan “will be released” rather than “must be loosed.” Rome bent the verb toward fatalism, but Geʽez kept the original sense—permission, not inevitability. Second, the surrounding texts reinforce it. Enoch shows the fallen bound until judgment. Jubilees shows Mastema allowed just one-tenth of spirits, by God’s choice. Hermas shows deceivers flooding only for a short storm. Isaiah’s vision shows Belial’s reign cut off suddenly when the Beloved appears. All of them agree: Satan’s release is not his right. It is his last allowance.
 
So what does this mean for us? It means we are not waiting for a neatly measured seven-year tribulation to begin. We are living in the short season right now. The deception has been unleashed. The nations are stirred. The saints are tested. The beloved city is being surrounded. And according to the Ethiopian canon, this storm will not drag on indefinitely. It will rage, it will burn, but it will be short.
 
This is the foundation: Revelation’s thousand years of restraint, followed by the Ethiopian “little time” of deception. Not a calendar of seven years, not an endless age of chaos, but a compressed, furious moment in history before the descent of Christ.
 
Part 2 – The Witness of Enoch and the Question of Tribulation
 
If Revelation 20 gives us the outline, the Book of Enoch gives us the detail. And this is no coincidence. The early church revered Enoch, Jude even quoted it, but the Western canon cast it aside. Ethiopia preserved it, and because of that we can see Revelation with new eyes.
 
In Enoch chapter 10, God commands His angels to bind the rebel watchers. Azazel is cast into darkness, his face covered, locked away until the great day of judgment. The other fallen are chained under the hills of the earth for seventy generations. This is the restraint—the thousand years that Revelation describes. A long span of limitation when Satan’s full deception was cut off, when the gospel spread and nations came under Christ’s name.
 
But then, in Enoch chapter 90, the vision changes. The sheep—the people of God—are surrounded by beasts and enemies. Violence rises, deception multiplies, and it looks as if the flock will be destroyed. But just when the crisis peaks, the Lord of the sheep descends. He strikes the earth in wrath. The enemies are consumed. Judgment is finished. Do you see it? The restraint, then the brief release, then the sudden descent. This is Revelation 20 centuries before John.
 
And here is where we must separate truth from tradition. The Western church, especially since the 19th century, took Daniel’s prophecy of a “week” and combined it with Revelation’s numbers—1,260 days, 42 months, three-and-a-half times. From that patchwork they built the doctrine of a fixed seven-year tribulation at the end of history. Charts, graphs, countdowns—seven years of terror followed by Christ’s return. But the Ethiopian canon never taught that. The numbers are symbolic, pointing to brevity, intensity, and compression—not a stopwatch calendar.
 
Enoch’s vision proves this. He does not see a neat seven-year countdown. He sees a short, furious deception. A “little season.” The storm is measured not in calendars but in intensity. The saints pressed to the brink, the nations deceived, and then—the descent.
Even the “two witnesses” of Revelation 11 must be read through this frame. They prophesy for 1,260 days, are struck down by the beast, and then raised in glory. Was that a literal clock we should wait to start? Or is it the picture of God’s testimony always present in Jerusalem and in the church, silenced for a moment, then vindicated in power? The Ethiopian tradition leaves it open, but the pattern is the same: brief allowance, then God’s sudden victory.
 
So what is the “tribulation”? According to the Ethiopian witness, it is not a distant seven-year era still waiting to begin. It is the season we are in. The little time when Satan has been released, deception covers the nations, and lawless rulers rise. A storm, yes. But a short storm. And when it peaks, Christ Himself will descend, just as Enoch saw, just as John wrote.
 
This is why the Ethiopian canon is indispensable. Without Enoch, Revelation looks like a puzzle with missing pieces. With Enoch, the pattern is clear: restraint, release, destruction. No seven-year charts. No endless delay. Just a short season, burning fast toward its end.
 
Part 3 – The Witness of Jubilees
 
If Enoch shows us the binding of the fallen, the Book of Jubilees shows us the bargaining that allowed their limited release. And once again, this book was cut out of the Western canon but preserved in Ethiopia, so only there can we see the full picture.
 
In Jubilees chapter 10, after the flood, Noah pleads with God. He sees his sons already being tempted by evil spirits, and he begs the Lord to bind them all so mankind might finally live free. God answers—He commands His angels to bind nine-tenths of the demons and cast them away. But then something remarkable happens. Mastema—the chief adversary, the one the West calls Satan—steps forward. He pleads his case before God. He asks to retain a portion, just one-tenth of the spirits, so that he may continue to accuse, to test, to deceive, until the appointed day of judgment.
 
And God, in His sovereignty, allows it. Not because Mastema has a right. Not because evil deserves its place. But because the hearts of men must be tested, so that those who love righteousness are revealed. One-tenth is left, nine-tenths restrained. A fraction remains active in the world, a measured allowance under God’s control.
 
Do you see the pattern? That is Revelation 20 in seed form. Satan restrained for a long time, then given a measured allowance to deceive for a short time, until the judgment falls. Jubilees tells us plainly: this release is not Satan’s “right.” It is his petition, his plea, and it is only granted in limited measure. He has no dominion outside what God permits.
 
And notice again what is absent. There is no mention of a neat seven-year countdown. No calendar to mark off with a pen. Jubilees speaks only of allowance and restraint, measured by God’s hand, not man’s arithmetic. The “short season” is short because God has kept it short—not because Satan has earned it, but because the testing of mankind must come to a final close.
 
History itself bears witness. After Christ’s ascension, the gospel spread with power. Idols fell, nations were converted, Satan’s grip was cut back—just as nine-tenths were bound. But in our time, deception has flooded back in—corruption without shame, nations intoxicated with lies, lawless rulers raised up. The tenth that was left has swelled into a storm. This is the little season.
 
Jubilees proves the Ethiopian canon is correct. Satan’s deception is temporary, limited, always measured. The “little season” is not endless, nor is it Satan’s right. It is his last allowance, the final fraction, given only until the Beloved descends.
 
Part 4 – The Witness of the Shepherd of Hermas
 
If Enoch gives us the outline and Jubilees the legal bargain, the Shepherd of Hermas shows us what the little season looks like on the ground, inside the Church. This book, once read in the earliest churches of Rome, was cast out of the Western canon but preserved in the Ethiopian. And its visions speak directly to the storm of our day.
 
Hermas records a vision of a great tower being built. It represents the Church, stone by stone, rising toward heaven. Strong, clean stones are fitted into the walls. Cracked or crumbling stones are set aside. And the message is clear: only the faithful, tested and true, will be built into God’s final house.
 
Then comes the warning. In the last days, deceiving spirits will multiply like a storm. They will flood the earth, shaking the tower, testing every stone. Many who thought they belonged will be exposed as weak and broken. But those who endure the storm will remain, locked forever into the structure of God’s dwelling.
 
This is the language of the little season. Not centuries of gradual decline, not a seven-year block on a prophetic chart, but a short, violent storm of deception. Hermas does not give it a date or a length. He shows its nature: sudden, overwhelming, shaking everything at once. A final sifting of the Church.
 
Do you see the harmony? Revelation calls it Satan’s little time. Enoch saw the sheep surrounded. Jubilees showed Mastema pleading for a fraction of power. Hermas says that fraction becomes a storm at the end, testing every stone of the tower. The pattern never changes: restraint, brief release, then destruction.
 
And once again, look at what Western tradition did. The early fathers quoted Hermas with reverence. It was bound into the Codex Sinaiticus right beside the New Testament. But when Rome narrowed the canon, Hermas was pushed aside, hidden in apocryphal collections. The King James left Revelation standing alone, and without Hermas the Church lost the vision of what the little season would feel like—deception, testing, and sifting, not a neat calendar of years.
 
Look around our world today. Lies multiply faster than truth can answer them. False teachers rise and fall with every news cycle. Digital deception floods every screen. The tower is shaking. Stones are being sifted. The storm Hermas saw is here.
 
But his vision ends with hope. When the testing is finished, the tower stands complete. The storm does not destroy the work of God; it reveals it. The faithful stones endure, the house is finished, and the Lord descends to dwell in it.
 
Hermas shows us the purpose of this short season. It is not to glorify the adversary, but to sift the Church, to expose the false and confirm the true. And when the storm is over, the tower will stand, eternal and unshaken.
 
Part 5 – The Witness of the Ascension of Isaiah
 
If Hermas shows us the storm of deception, the Ascension of Isaiah tells us who drives it and how short his reign will be. This book, preserved in the Ethiopian canon but silenced in the West, unveils the adversary with clarity and names him: Belial.
 
In chapter 4, Isaiah is lifted into the heavens and shown the final days. He sees Belial—the great ruler of this world—descend in wrath. Belial empowers a king of lawlessness, raises up a reign of deceit, and unleashes persecution against the saints. The vision does not soften the blow. Isaiah is told that the righteous will be hated, driven out, and even killed, while the world celebrates under this lawless king.
 
But then comes the crucial line: “His reign will be short, and his years will be few, until the Beloved comes in glory.” That is the Ethiopian witness. Belial’s fury burns fast, but it burns out quickly. His storm is short, his time measured, his end certain. This is Revelation’s “little season” described in advance, with a name and a face.
 
Notice what this adds to the pattern. The King James Bible never names Belial in its New Testament. It leaves the little season vague, almost abstract. But Ethiopia’s canon preserved Isaiah’s vision, and with it the missing detail: the adversary is not a nameless force but a personal ruler, Belial, the same Mastema who bargained with God in Jubilees, the same deceiver loosed in Revelation 20. His identity and his fate are made clear.
 
And again, the theme repeats: not a seven-year countdown, not centuries of chaos, but a brief, furious reign cut short by the coming of the Beloved. The Ascension of Isaiah strips away doubt. Belial’s time is not long. His persecution will not stretch into generations. His “little season” is little indeed.
 
Look now at our world through this lens. Lawless leaders rise in every nation, mocking God’s order, enforcing deception, persecuting truth. Governments legislate sin as righteousness. Media calls evil good and good evil. Technology is weaponized to enslave body and soul. These rulers serve Belial’s spirit. And their reign feels overwhelming, unstoppable. But Isaiah reminds us—it is short. Their years are few. The Beloved is at the door.
 
The hope is woven into the terror. Belial’s fury means the end is near. The persecution means the Beloved is coming. The shortness of the season is our assurance that judgment will not delay. And when the Beloved descends, the storm ends, the lawless king is destroyed, and the saints are vindicated forever.
 
The Ascension of Isaiah proves what the Ethiopian canon has been declaring in harmony: Satan’s little season is not his triumph but his last gasp. His fury is the proof of his shortness. His reign is the guarantee of Christ’s return.
 
Part 6 – The Esoteric Connection: Gog, Magog, and Our Present Hour
 
Revelation 20 says that when Satan is loosed for his little season, he goes out to deceive the nations. He gathers them from the four corners of the earth, Gog and Magog, and he leads them to surround the beloved city. Fire falls from heaven, and the end comes. That is the plain Word. And in the Ethiopian canon, every witness agrees: Enoch saw the sheep surrounded, Jubilees showed Mastema’s fraction unleashed, Hermas warned of deceivers, Isaiah named Belial’s short reign. The pattern is unbroken.
 
But now we turn to our hour. Look at Gaza. Look at Israel’s rulers, hardened under Belial’s hand. Look at the deliberate provocations—civilians slaughtered, mosques leveled, children buried in rubble. These images are not random tragedies. They are bait. They are the matchstick meant to inflame the Muslim world. And it is working. Nations from Morocco to Indonesia are boiling with rage, stirred to fury against Jerusalem. For decades, Israel was shielded by Western alliances. Now those alliances fracture, and the rage of the nations grows. The beloved city is becoming the focal point of global wrath.
 
This is Gog and Magog in motion. Not a distant prophecy, not a far-off war, but the very deception Revelation spoke of. The nations deceived, the city surrounded, the saints pressed. And behind it all, the fingerprints of the elite.
 
Albert Pike sketched it over a century ago: three world wars, each engineered to birth the next stage of control. The first toppled monarchies and enthroned atheism. The second birthed Israel. And the third, he wrote, would pit Christians and Jews against Islam, out of which a new world order would rise. That is what we are watching. Zionist rulers provoke Islam. Western prophecy politics binds Christians to their cause. Islamic nations unite in fury. The blocs are forming exactly as Pike declared.
 
But here is the mystery: even under Belial’s control, God still protects Israel. Why? Because His covenant cannot be broken. He swore to Abraham, Isaac, and Jacob that Jerusalem would be the stage of His victory. Not because the city is righteous—it is not. Not because her leaders are holy—they are not. But because God’s Word demands it. Jerusalem must remain until the final descent, so that prophecy is fulfilled and God’s glory revealed.
 
That is why Revelation calls it “the beloved city.” Beloved not for its rulers, but for God’s choice. Beloved not for its purity, but for its destiny. It is beloved because Christ Himself will descend there to end Belial’s reign.
 
So we must see clearly. Israel is both guilty and protected. Controlled by Belial’s servants, yet preserved by God’s covenant. Provoking the nations, yet upheld for prophecy’s sake. This paradox is not confusion—it is the very shape of the end. The nations must gather there so God may scatter them there. The enemy must rage there so the Beloved may descend there.
 
The world will call it World War III. Pike’s heirs will call it the clash of civilizations. But scripture calls it Gog and Magog. Enoch calls it the surrounding of the sheep. Isaiah calls it the reign of Belial. And the Ethiopian canon tells us: this is the last storm before the fire falls, and the Beloved appears in glory.
 
Part 7 – Albert Pike and the Script of the Three Wars
 
Over a century ago, Albert Pike, the 33rd-degree Mason and architect of modern Freemasonry, penned a letter that has haunted history ever since. Whether it was prophecy, plan, or both, the outline he gave has unfolded with eerie precision. He wrote of three great wars, each paving the way for the next order of the world.
 
The first, he said, would topple the czars of Russia and birth atheistic communism. And so it was. World War I ended with the Bolshevik Revolution, the red tide rising across nations. The second, Pike declared, would pit fascism against Zionism, leading to the destruction of fascism and the creation of Israel. And so it was. World War II ended with the Holocaust and the founding of the State of Israel in 1948. And the third—his final vision—would pit Christianity and Judaism against Islam in a clash of civilizations, out of which a new world order would rise, and the pure doctrine of Lucifer would finally be enthroned.
 
Now hold Pike’s script up to the Ethiopian witness. Do you see the counterfeit? Pike’s first two wars aligned perfectly with the world’s trajectory, but his third war—the grand finale—matches exactly what Revelation 20 already declared. Satan loosed for a little time, deceiving the nations, gathering them from the four corners of the earth, Gog and Magog, surrounding the beloved city. Pike described it as a man’s plan. Scripture named it as Satan’s deception. The Ethiopian canon proves Pike’s “prophecy” was only a pale shadow of what God had already revealed.
 
And look at the overlap. Pike spoke of world war, Christians and Jews versus Islam. Our research shows Zionist rulers deliberately provoke Islam, while Western churches bind themselves to Israel’s cause. Islamic nations, enraged, are gathering in fury. Exactly as Pike sketched, but more importantly, exactly as Revelation declared. The nations deceived, Jerusalem surrounded, a counterfeit messiah waiting in the wings.
 
But here is where Pike’s script ends in illusion. He promised his brothers a New World Order born out of the ashes. He promised them a messiah enthroned in Jerusalem. He promised the “pure doctrine of Lucifer” would rule the nations. But the Ethiopian canon strips away the lie. Revelation 20 says the nations gather, yes, but fire falls from heaven and devours them. Enoch saw the Lord of the sheep descend at the moment of crisis. Isaiah saw Belial’s reign cut short when the Beloved came in glory. Jubilees shows Mastema’s power is only by permission. Hermas shows the deceivers rage but the tower stands complete.
 
Pike’s third war is not the beginning of Lucifer’s reign. It is the end of it. His “final victory” is actually Satan’s last gasp—the little season before annihilation.
 
And this is why our esoteric research matters. The elites believe Pike’s plan is still theirs to fulfill. They are moving the pieces, provoking Islam, hardening Israel, inflaming Christians, drawing the blocs toward war. They think the throne of their messiah is near. But the Ethiopian canon tells us the truth: the throne that is near belongs to Christ, not Lucifer. The fire that falls will not enthrone the beast; it will devour him. The little season is not a triumph but a trap, and they are walking into their own destruction.
 
So when you see Pike’s script come alive in the news, do not fear. It is only confirmation that the Ethiopian witness was true all along. The storm is real, but it is short. The fire is coming, and with it the Beloved in glory.
 
Part 8 – What To Expect
 
We have heard from Revelation. We have heard from Enoch, Jubilees, Hermas, and Isaiah’s vision. We have seen Pike’s script, and we have seen the headlines. Now let us lay it out plainly: what the enemy is preparing for, and what God has already promised will happen.
 
What the enemy is preparing for (their counterfeit script):
They believe Pike’s third world war is at hand: Christians and Jews against Islam. The genocide in Gaza is the bait. Images of destruction inflame the Muslim world, and the rage of nations is being drawn toward Jerusalem. The Zionist elite knows this. They want Islam enraged, united, and marching toward the beloved city.
 
Their plan is simple but dark: collapse order through war, enthrone their false messiah in Jerusalem, and unite the world under one government, one currency, one religion. The machine of pharmakeia, surveillance, and genetic manipulation is their altar. The ritual machine that pulls breath from the void is their temple. In their vision, humanity merges with the beast system, worship is harvested through digital avatars, and the throne of Lucifer is revealed at last.
 
This is what they expect. This is why Pike wrote what he wrote. This is why the Orsini, the Rothschilds, the Black Nobility, and their networks keep stirring the pot of war.
 
But here is what God says will actually happen (the Ethiopian witness):The nations will indeed be deceived. Gog and Magog will gather. Jerusalem will be surrounded. Belial will rage through lawless rulers. The saints will be pressed and persecuted. The tower will be shaken, stones tested, and deception will cover the earth like a storm.
 
But then the script changes. Revelation 20 says, “Fire came down from God out of heaven and devoured them.” Enoch saw the Lord of the sheep descend at the moment the flock was surrounded. Isaiah saw Belial’s reign cut short when the Beloved came in glory. Hermas saw the tower stand complete after the storm. Jubilees showed that Satan’s power was never his right, only a fraction on loan, destined to be revoked.
 
In other words: the enemy’s plan collapses at the very peak of its apparent success. Just when they think their messiah will be seated, fire falls and the Beloved descends. Just when they believe they have broken the saints, the true King appears. Their New World Order is interrupted by the New Creation.
 
So what should we expect?
 
– Expect deception to intensify—false prophets, counterfeit revivals, digital lies, and pharmakeia binding souls.– Expect nations, especially the Islamic bloc, to rage against Jerusalem.– Expect persecution of saints, testing of faith, separation of true stones from false.– Expect rulers to grow more lawless, empires more violent, economies more unstable.
But also expect this:
– Expect the little season to be short. It will not last for centuries, not even for generations. Its storm is brief, because God Himself has decreed its end.– Expect fire from heaven at the height of the nations’ fury.– Expect the Beloved to descend, ending Belial’s reign in a moment.– Expect the saints vindicated, the tower complete, and the adversary destroyed forever.
 
The Ethiopian canon removes all doubt. Satan’s little season is not his triumph but his last gasp. The fury we see in our headlines is proof of how close we are to its end. The enemy’s counterfeit script is already collapsing into God’s final act.
 
Part 9 – The End of the Season and the Hope of Christ’s Descent
 
If the Ethiopian canon has taught us anything, it is that Satan’s little season is not open-ended. It has a beginning, it has a fury, and it has an end. The restraint was real. The release is real. But so is the destruction. The storm is short by design, and its very intensity is the sign that it cannot last long.
 
Revelation 20 paints it with piercing simplicity. The nations, deceived by Satan, surround the camp of the saints and the beloved city. But before they can strike, “fire came down from God out of heaven and devoured them.” No drawn-out stalemate. No compromise of peace. Judgment comes suddenly, and it is final.
 
Enoch saw it the same way. The sheep surrounded, enemies triumphant—until the Lord of the sheep descended, striking the earth with wrath. Jubilees reminds us that Mastema’s power was only one-tenth, only by permission, only until the appointed time. Hermas says the tower will be shaken, but the storm ends with the building complete. Isaiah saw Belial raging, a lawless king ruling, the saints persecuted—but his reign was short, his years were few, and it ended the moment the Beloved descended in glory.
 
Do you see the harmony? Every witness agrees. Satan’s release is real, but brief. The nations’ rage is real, but temporary. The persecution is real, but not without limit. And the end is certain: Christ descends, the adversary is destroyed, and a new creation begins.
 
This is why Jerusalem remains. Not because her rulers are righteous—they are not. Not because her leaders are godly—they are not. But because the covenant demands that the final storm happen there, so that the final victory may happen there. The beloved city is preserved not for her sake, but for God’s sake, because it is the stage of His triumph.
 
And so we look at our world with clear eyes. Yes, deception multiplies. Yes, nations rage. Yes, persecution grows. But we do not despair, because we know the season is short. The fury we see is the proof of its brevity. The shaking we feel is the sign the storm is almost over.
 
The King James Bible gave us the skeleton: a thousand years of restraint, a little season of release, then the end. The Ethiopian canon gave us the flesh: the visions of Enoch, the bargain of Jubilees, the storm of Hermas, the prophecy of Isaiah. Together they leave no doubt. The little season is here. But it will not last.
 
So lift up your heads. The nations may gather, but they will be consumed. Belial may rage, but his years are few. The tower may shake, but it will stand complete. And the Beloved is coming. Fire will fall, the adversary will be destroyed, and a new creation will dawn.
 
That is the end of the little season. Not despair. Not defeat. But glory, judgment, and the vindication of the saints.
 
Part 10 - Their Plan Vs. God’s
 
1. Deception Released– Their Plan: Media, education, false science, and pharmakeia used to cloud truth, create confusion, and prepare the world for technocratic control.– God’s Word: The Shepherd of Hermas foresaw a flood of deceivers in the last days. Stones of the tower are tested; only the faithful remain.
 
2. Lawless Power Rises– Their Plan: Install lawless rulers who serve Belial’s system, erode morality, and persecute dissent. This prepares the way for their false messiah.– God’s Word: The Ascension of Isaiah names Belial’s short rule, empowering a king of lawlessness, persecuting the saints, but his years are few until the Beloved descends.
 
3. Nations Enraged– Their Plan: Following Albert Pike’s outline, provoke Islam against Israel through atrocities in Gaza, uniting them into a civilizational war: Christians and Jews vs. Islam.– God’s Word: Revelation 20 and 1 Enoch 90 both say Satan, loosed for a little time, deceives the nations, gathers Gog and Magog, and surrounds the beloved city.
 
4. Persecution of the Saints– Their Plan: Silence truth-tellers, outlaw dissent, marginalize and even martyr believers to break resistance and control worship.– God’s Word: Hermas shows the tower shaken, but the true stones endure. Jubilees reminds us Satan only keeps one-tenth of the spirits, permissioned by God, not absolute dominion.
 
5. The Great Surround– Their Plan: Seat a false messiah in Jerusalem once the world is weary of war, promising peace through a one-world order.– God’s Word: The nations will indeed surround the beloved city, but at that very moment, fire falls from heaven (Revelation 20:9). Enoch saw the Lord of the sheep descend in wrath at the height of the enemy’s triumph.
 
6. The End of the Season– Their Plan: Out of chaos, birth the New World Order—religion, finance, and technology fused into a counterfeit kingdom.– God’s Word: The “little season” is cut short. Fire falls, Belial is destroyed, and the Beloved descends. There is no enthronement of the false messiah—only the sudden end of deception.
 
Key Points
 
The Ethiopian canon makes the pattern unmistakable:
– Evil restrained for a long time.– Released for a short, furious season.– Nations deceived, saints tested.– Sudden end with the Beloved’s descent.
 
The elites believe they are scripting victory through Pike’s third world war and technocratic control. In truth, they are only playing their part in the prophecy. The short season is here, but it is just that—short.
 
Bibliography
 
Primary Texts – Ethiopian Canon
– The Holy Bible: Ethiopian Orthodox Tewahedo Church (Geʽez Text with English Translation). Addis Ababa: Ethiopian Orthodox Press, various editions.– The Book of Enoch. Translated by R. H. Charles. Oxford: Clarendon Press, 1893.– The Book of Jubilees. Translated by R. H. Charles. London: Adam and Charles Black, 1902.– The Shepherd of Hermas. Translated by J. B. Lightfoot. In The Apostolic Fathers, 1891.– The Ascension of Isaiah. In The Apocrypha and Pseudepigrapha of the Old Testament in English, edited by R. H. Charles. Oxford: Clarendon Press, 1913.
Secondary Texts – Western Canon & Commentary– The Holy Bible, Containing the Old and New Testaments: King James Version. Cambridge: Cambridge University Press, 1611.– Bibleref. “Revelation 20:3.” Accessed September 2025. https://www.bibleref.com/Revelation/20/Revelation-20-3.html
Esoteric and Historical Sources– Pike, Albert. Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry. Charleston: Supreme Council, 1871.– Webster, Nesta H. World Revolution: The Plot Against Civilization. London: Constable and Company, 1921.– Carr, William Guy. Pawns in the Game. Toronto: National Federation of Christian Laymen, 1958.
 
Endnotes
 
Revelation 20:2–3, KJV: “after that he must be loosed a little season.”
Revelation 20:2–3, Ethiopian (Geʽez): “for a little time he will be released.” Preserved in Ethiopian Orthodox Tewahedo Church manuscripts.
1 Enoch 10:11–13 (Azazel bound until the day of judgment); 1 Enoch 90:22–24 (the sheep surrounded, the Lord of the sheep descends in wrath).
Jubilees 10:8–9, Mastema pleads for one-tenth of the spirits to remain under his rule until the end.
Shepherd of Hermas, Vision II.2: deceivers multiply like a storm in the last days, shaking the tower of the Church.
Ascension of Isaiah 4:2–4: Belial descends, empowers a lawless king, persecutes the saints, but his reign is short until the Beloved comes in glory.
Jude 14–15 (KJV) quotes directly from 1 Enoch, confirming Enoch’s authority in the early church.
Pike’s outline of three world wars is referenced in Nesta H. Webster, World Revolution (1921), and William Guy Carr, Pawns in the Game (1958).
Revelation 20:9, KJV and Geʽez: Gog and Magog surround the beloved city, but fire falls from heaven and devours them.
Ethiopian Andemta commentaries interpret the “thousand years” as Christ’s heavenly reign and the “little season” as the present short era of deception.

Satan’s Little Season Re-Re-Re-Visited

Satan’s Little Season Re-Re-Re-Visited
 
Watch this on Rumble: https://rumble.com/v6yh24s-satans-little-season-re-re-re-visited.html
 
Prelude
 
I have done 3 shows on this subject and you can download and watch or read them here:
 
https://jamescarner.com/satans-little-season-re-re-visited/
https://jamescarner.com/satans-little-season-revisted/
https://jamescarner.com/are-we-living-in-satans-short-season/
 
My sources were actually correct in the last episodes, if we use the King James Bible and the interpretations from the Septuagint and King James canon. Over and over, we see that from the western point of view, we are not living in Satan’s little season. However, after studying the Ethiopian texts, which we have proved to be authentic, especially the Orthodox Tewahedo Church’s original version, the events that we were taught in America are way different.
 
What we all are expecting is world war 3, then a peace agreement, then the 7 year tribulation. And all of the scholars agree in this order. But the Ethiopian texts are more clear and a lot of what we were told that would be physical events are actually spiritual in nature. 
 
And the most interesting thing about this is the two main books that are missing from the King James Bible are Jubilees and 1 Enoch which explain revelations perfectly. However, the west has shunned this work and call it heresy and works from the devil. Tonight we will go over all of the evidence and you can decide for yourself if this version makes more sense to you.
 
Let’s dive in.
 
Monologue – Satan’s Little Season: The Ethiopian Witness
 
Revelation chapter 20 gives us one of the clearest prophetic timelines in all of scripture, yet one of the most misunderstood. John writes that the dragon, that old serpent the Devil, is bound for a thousand years, cast into the abyss so that he cannot deceive the nations. After that long restraint, he is released again — but only for a short span, what the King James calls “a little season.” It is in this final season that the nations are stirred to rage, Gog and Magog are gathered, and the beloved city is surrounded. But fire falls from heaven, Christ descends, and the Devil is destroyed forever.
 
The King James gives us this outline, but the Ethiopian canon — the most ancient and complete biblical collection that we’ve found — fills in the gaps. Where the West cut away Enoch, Jubilees, Hermas, and the Ascension of Isaiah, the Ethiopian Bible preserved them. And in those pages the little season is explained in detail.
 
Listen first to the difference in translation. The King James says Satan “must” be loosed a little season, as if it is a necessity written into fate. The Ethiopian Bible says, “for a little time he will be released.” Do you hear it? One makes it sound like Satan’s right, the other shows it is God’s allowance — God’s sovereignty, not Satan’s necessity. That single word shifts the weight of the prophecy.
 
Now to the witnesses. In First Enoch, God commands the rebel angels to be bound in darkness until the day of judgment. Later Enoch sees the enemies of the sheep gathered against Jerusalem, until the Lord of the sheep descends in wrath and judgment is complete. This is Revelation 20 restated in visions long before John wrote.
 
In the Book of Jubilees, Mastema — the chief of the demons — pleads with God to keep some spirits under his power. Nine parts are bound, but one-tenth remain to corrupt mankind until the end. That is the same structure: restraint, limited allowance, and then a final release before destruction. The King James stripped Jubilees from the canon, but Ethiopia kept it.
 
The Shepherd of Hermas, a book known to the earliest church, warns of the last days when deceiving spirits will flood the earth like a storm. Many will fall away, it says, but the strong in the Lord will endure. That is the language of the little season — a flood of deception, a short but violent test.
 
And the Ascension of Isaiah speaks with terrifying clarity. It names Belial, the great ruler of this world, descending in wrath, empowering a lawless king, and persecuting the saints. His rule, it says, will be short, his years few, until the Beloved comes in glory. A prophecy silenced in the West but preserved in Ethiopia, describing Satan’s final little season before Christ descends.
 
Taken together, these witnesses make the picture unmistakable. Christ reigns now from heaven, since His ascension. The thousand years is His long heavenly reign, during which Satan’s power was restrained. But in our time — in this generation — the bonds are loosed. The little season is here. That is why deception has multiplied across the earth. That is why lawlessness fills the nations. That is why Israel’s violence in Gaza is inflaming the world’s rage, setting the stage for Gog and Magog — the gathering of nations around the beloved city. This is not random politics. This is prophecy unfolding.
 
But let me end with hope. The Ethiopian canon makes it clear: this season is short. It is measured. It is temporary. Satan’s release does not end with his triumph, but with his annihilation. Fire falls from heaven. Christ descends in glory. Judgment is complete. And a new creation begins.
 
The King James left the bones of the story. The Ethiopian Bible preserved the flesh. And together they tell us: the little season is here. But it will not last.
 
Part 1 – Revelation’s Foundation in the Ethiopian Witness
 
Revelation chapter 20 sets the foundation for all end-time understanding. John describes how an angel descends, seizes the dragon, that ancient serpent who is the Devil and Satan, and binds him for one thousand years. The abyss is shut, the nations can no longer be deceived, and the saints reign with Christ. But when the thousand years are completed, Satan is released again — and John calls it “a little season.” In that short space of time, the nations are stirred to rebellion, Gog and Magog are gathered from the four corners of the earth, and they march against the beloved city. It is at that moment, when all seems lost, that fire falls from heaven, the Lord descends, and the adversary is destroyed forever.
 
The King James Bible gives us this picture, but when we place it side-by-side with the Ethiopian text, the difference is striking. The King James says, “after that he must be loosed a little season.” But the Ethiopian Bible reads, “and after these things, for a little time he will be released.” Do you hear the shift? In the King James, Satan “must” be loosed — as though he has a right, as though his release is necessary. In the Ethiopian, Satan is loosed only because God allows it, and only for a brief measure of time. That single word moves the weight of the prophecy from Satan’s demand to God’s sovereignty.
 
Now here is our proof that the Ethiopian version is the correct one. First, the Ethiopian Church has preserved Revelation in Geʽez directly from early Greek manuscripts without the editorial changes made later in the West. When the Latin Vulgate and later English translations were shaped under Rome, the emphasis often shifted to fit theological control. “Must be loosed” reflects Roman fatalism. But “he will be released” matches the Greek passive tense more faithfully, showing that it is an action permitted by God, not required by destiny.
 
Second, the Ethiopian canon surrounds Revelation with confirming witnesses that the West cut away — books like Enoch, Jubilees, Hermas, and the Ascension of Isaiah. Each one repeats the same pattern: evil restrained, evil released for a short time, and then evil destroyed forever. That consistency across multiple texts is proof that Ethiopia preserved the original context, while the West left Revelation isolated and harder to interpret.
 
And third, history itself vindicates the Ethiopian reading. Look around. Do we see Satan having a “right” to reign? Or do we see deception permitted for a short, measured time? The Ethiopian prophecy fits reality — the flood of deception, the stirring of nations, the gathering storm — all happening now, in a brief and furious season.
 
This is the foundation on which the rest of the witness stands: a thousand years of restraint, followed by a little season of deception. And the Ethiopian Bible leaves no doubt that the release is short, measured, and permitted only under the authority of God.
 
Part 2 – The Witness of Enoch and the Question of Tribulation
 
If Revelation 20 gives us the outline, the Book of Enoch gives us the detail. And it is no coincidence that the West stripped Enoch from the Bible, while Ethiopia preserved it. Because Enoch makes the “little season” unmistakable.
 
In 1 Enoch chapter 10, God commands His angels to bind the rebel spirits. Azazel is cast into darkness, his face covered so he cannot see light, until the great day of judgment. The watchers who corrupted mankind are chained beneath the earth for seventy generations. This is the thousand years of restraint — Satan’s long limitation under God’s authority.
 
But Enoch does not stop there. In chapter 90, Enoch sees the sheep — God’s people — surrounded by enemies. Nations and beasts gather against them, deception multiplies, and it looks as though the flock will be destroyed. But in the very moment of crisis, the Lord of the sheep descends, strikes the earth in wrath, and brings judgment to completion. This is Revelation 20, written centuries earlier: the binding of evil, the final release, the nations gathered, and the sudden descent of the Lord.
 
Now here is where Western tradition drifted. By combining Daniel’s prophecy of “one week” in chapter 9 with Revelation’s numbers — 1,260 days, 42 months — many teachers built the doctrine of a fixed seven-year tribulation at the end of history. They taught that the church would face seven exact years of judgment and wrath. But the Ethiopian canon never taught this. Their commentaries, preserved in Geʽez, do not set up a calendar countdown. They treat those numbers as symbols of a short, intense time of testing — a compressed season of deception and persecution. And when you add in Enoch and the Ascension of Isaiah, the pattern is always the same: restraint, brief release, then destruction. The emphasis is not on “seven years,” but on shortness. A little season. A fiery but temporary storm.
 
What about the two witnesses of Revelation 11? They prophesy for 1,260 days, are killed by the beast, and then are raised and ascend in glory. Were they already here? Or are they still to come? The Ethiopian tradition leaves the question open, but it makes one truth clear: their spirit has always testified in Jerusalem and throughout the earth. The literal appearing may yet come in the final days, but their mission is already alive in the witness of the saints.
 
So the question is not, “When will the seven-year tribulation begin?” The real question is, “Can you endure the little season now?” Because the tribulation is not a future countdown — it is the age we are in. Satan has been released. Deception covers the nations. The sheep are surrounded. And yet, just as Enoch saw, this short season ends not with the enemy’s triumph, but with the descent of the Lord of the sheep, who destroys the adversary and vindicates His flock.
 
Part 3 – The Witness of Jubilees
 
If Enoch shows us the binding of the fallen, the Book of Jubilees shows us the bargaining that allowed their limited release. This book, preserved in the Ethiopian canon but removed from the West, opens a window into how the spiritual war was permitted to unfold.
 
In Jubilees chapter 10, after the flood, Noah prays to God to bind all of the evil spirits that are corrupting his sons. His plea is for a total cleansing, a complete removal of the powers that deceive mankind. And God answers, commanding that nine-tenths of the demons be bound and cast away. But then the chief of the spirits, Mastema — the same figure the West calls Satan — steps forward. He pleads with God to let a portion remain under his authority, so that he can test and accuse mankind until the day of judgment. And God, in His wisdom, allows one-tenth to remain.
 
This is a critical moment. Mastema does not seize power by right. He receives it by limited permission. His dominion is cut down, restrained, but not destroyed. It is a probationary allowance — just enough to test the hearts of men until the appointed time. And here lies the key: the pattern of restraint followed by permission is exactly what Revelation 20 calls the thousand years and the little season.
 
Notice also what Jubilees does not say. There is no fixed “seven-year” period carved out in the timeline. The allowance is not measured in calendars but in God’s authority. The permission is for a short, appointed season — and no more. This matches perfectly with the Ethiopian reading of Revelation: “for a little time he will be released.”
 
Now think about how the West cut Jubilees away. The King James leaves us with Revelation isolated, leading many to invent schemes of seven-year charts and dispensations. But the Ethiopian Bible kept Jubilees alongside Revelation, making the pattern clear: Mastema’s power is not his right. It is a loan, a fraction, a short allowance under God’s control.
 
And history itself confirms this witness. For centuries after Christ’s ascension, Satan’s deception was restrained. The gospel spread through nations he once held captive. But in our day, deception has been unchained. Global lies, engineered wars, corruption without shame — Mastema’s one-tenth has swelled like a flood. This is his little season, the moment he begged for, the final outpouring of deception before his destruction.
 
Jubilees proves the Ethiopian canon is correct. Satan’s power is limited, temporary, and always under God’s hand. The tribulation is not a fixed seven-year countdown, but the fiery testing of this little season we are living in now. And as the book of Jubilees shows, the end is not determined by Satan’s desire, but by God’s decree.
 
Part 4 – The Witness of the Shepherd of Hermas
 
If Enoch and Jubilees show us the restraint and the permission of evil spirits, the Shepherd of Hermas shows us what it looks like when that permission is fully unleashed. This book, beloved by the earliest Christians and still preserved as scripture in the Ethiopian canon, gives a picture of the church under siege in the last days.
 
Hermas records a vision of a tower being built — a symbol of the Church. Strong, clean stones are set into the structure, while weak, cracked stones are cast aside. The point is clear: only those who endure testing will be built into the final house of God. And then Hermas hears the warning: in the last days, deceiving spirits will multiply as a storm. Their numbers will be greater, their influence wider, and their lies more subtle than ever before. The faithful will be shaken, many will stumble, and only those rooted in truth will remain standing.
 
This is the very language of the little season. A flood of deception. A storm of lies. A sudden intensification of spiritual pressure. Hermas does not describe it as centuries of testing, but as a short and violent climax at the end of the age. Just as John in Revelation says Satan will be loosed for a little season, Hermas describes the flood of deceivers overwhelming the earth for a brief but fiery trial.
 
And again, notice what is absent: there is no seven-year timeline, no rigid calendar carved out for the tribulation. The Shepherd of Hermas does not treat the end as a matter of arithmetic, but as a matter of endurance. The question is not, “When does the seven-year clock start?” The question is, “Will you stand when the storm of deception comes?” According to Hermas, that storm is the sign that the end has arrived, and it will be short, sharp, and decisive.
 
Now think of how the West handled this book. The earliest churches in Rome read it as scripture. Early fathers like Irenaeus and Tertullian quoted it with authority. But by the time the canon was narrowed under Constantine and later councils, Hermas was cut out. The King James left it buried, hidden in apocryphal collections, while the Ethiopian Bible kept it where it belonged — alongside Revelation, Jubilees, and Enoch.
 
Today, looking at our world, we see Hermas’ vision in living color. Deception has multiplied. Lies pour across the earth faster than truth can answer them. Technology, media, false teachers, counterfeit prophets — the storm is here. The tower is being tested. Stones are being sifted. The Shepherd’s vision is unfolding before our eyes.
 
Hermas makes the point plain: the tribulation is not a seven-year block on a calendar. It is the present storm of deception — the little season of Satan loosed. And its purpose is not to glorify the enemy, but to test the house of God, to separate the false stones from the true, until the Lord Himself descends and finishes the building.
 
Part 5 – The Witness of the Ascension of Isaiah
 
If the Shepherd of Hermas warns us about the storm of deception, the Ascension of Isaiah tells us who is behind it and how short his time will be. This book, preserved in the Ethiopian canon but stripped from the Western Bible, names the adversary clearly and shows us the end of his rule.
 
In chapter 4, Isaiah is given a vision of the final days. He sees Belial — another name for Satan — the great ruler of this world, descending with wrath. Belial empowers a king of lawlessness, raises up a reign of deceit, and unleashes persecution against the saints. Isaiah is told that the righteous will be hated, driven out, and killed, while the world celebrates under the sway of this lawless king.
 
But then comes the crucial line: “His rule will be short, and his years will be few, until the Beloved comes in glory.” That is the Ethiopian witness. Belial’s reign is not long, not seven centuries, not an age unto itself. It is short, measured, a brief fury before Christ descends. This is Revelation 20’s “little season” spelled out in prophecy centuries before John.
 
Here again we see why the Ethiopian Bible is the truer witness. The King James Bible never gives Belial a name. It never gives us this vivid picture of the adversary’s final rage. By cutting away the Ascension of Isaiah, the West left Revelation’s little season mysterious, almost abstract. But Ethiopia preserved it, so we can see clearly: the short rule of Belial, the persecution of the saints, and the sudden coming of the Beloved in glory.
 
And if we look at our world today, we see the very signs Isaiah described. Lawlessness rising. Rulers drunk with deceit. The righteous mocked, marginalized, silenced. Nations filled with wrath. The spirit of Belial loosed upon the earth. This is the little season. Not a seven-year countdown, but a short, furious outbreak of Satan’s rage before his end.
 
The message is not despair but hope. Because the prophecy does not end with Belial triumphant. It ends with the Beloved — Christ Himself — descending in glory. His coming ends the deception. His presence destroys the lawless king. His judgment consumes Belial. The little season is short, and the end of it is certain.
 
The Ascension of Isaiah pulls back the curtain: what we see now is not endless chaos, but the final, brief reign of Belial before the King descends. The tribulation is not a drawn-out seven-year timeline. It is the storm we are in — fierce, but temporary. And its very ferocity is proof that the Beloved is near.
 
Part 6 – The Esoteric Connection: Gog, Magog, and Our Present Hour
 
Revelation 20 says that when Satan is loosed for his little season, he goes out to deceive the nations. He gathers them from the four corners of the earth, Gog and Magog, and he leads them to surround the beloved city. Fire falls from heaven, and the end comes. That is the picture. And the Ethiopian canon, with Enoch, Jubilees, Hermas, and Isaiah’s vision, confirms the pattern: restraint, release, deception, persecution, and then destruction.
 
But look now at our present world. Israel’s war in Gaza has unleashed global outrage. The killing of civilians, the genocide broadcast to the nations, has turned the world’s fury against Jerusalem. For decades, Israel was shielded by Western alliances. Now those alliances are cracking, and even her allies are drawing back. The nations are being deceived into rage, their anger kindled, their armies stirred. The beloved city is once again becoming the focal point of world conflict. This is not accidental. This is prophetic.
 
Our esoteric work has traced how the elites have engineered this. Zionist power brokers deliberately provoke Islam through atrocities in Gaza. They know the images of dead children and demolished mosques will inflame the Muslim world. At the same time, Christian Zionists in the West are bound by prophecy politics to defend Israel at any cost. The stage is set for a civilizational clash: Judaism and Christianity aligned against Islam. That is the script for World War III.
 
And yet — here is the mystery — God still protects Israel, even though her rulers are under Belial’s sway. Why? Because God’s covenant is not broken. The land was promised to Abraham, Isaac, and Jacob. The prophets declared that Jerusalem would be the stage of the final showdown. Even in her corruption, even in her blindness, Israel remains the chosen vessel for prophecy’s fulfillment. God’s protection is not approval of her sins; it is faithfulness to His word. If Israel were destroyed now, the prophecy could not unfold as written. That is why God restrains the nations — to keep Israel standing until the final confrontation, so that His word is proved true and His glory is revealed.
 
This is why Revelation calls Jerusalem “the beloved city.” It is not beloved because her leaders are righteous — they are not. It is beloved because God chose it, and His choice stands even when the city is polluted. It is beloved because Christ Himself will descend there, to end Belial’s reign and to claim His throne.
 
So we must see it clearly. Israel is both guilty and protected. Controlled by Belial’s agents, yet upheld by God’s covenant. Provoking the nations through sin, yet preserved by divine decree so that Gog and Magog can gather and be destroyed. This paradox is the very heart of prophecy: God’s sovereignty working even through man’s rebellion.
 
The world will call it World War III. Scripture calls it Gog and Magog. The Ethiopian Bible calls it the last deception, the short rule of Belial. And all of them agree: it is the last storm before the dawn.
 
Part 7 – Albert Pike and the Script of the Three Wars
 
Over a century ago, Albert Pike, a 33rd-degree Mason and one of the architects of modern occult Freemasonry, wrote in chilling detail about the course of three world wars. Whether one takes his writings as prophecy, plan, or both, history has followed his outline with uncanny precision.
 
Pike declared that the first great war would topple the czars of Russia and bring in atheistic communism. And so World War I ended with the Bolshevik Revolution. He declared that the second world war would pit fascism against Zionism, leading to the creation of the state of Israel. And so World War II ended with the Holocaust and the founding of Israel in 1948. And Pike’s final vision? A third world war, fought between Christianity and Judaism on one side and Islam on the other, out of which a new world order would rise.
 
Look at our present world through that lens. Zionist leaders provoke Islam through the Gaza genocide. Western Christianity is entangled with Zionist prophecy politics. Islamic nations, enraged and united, are mobilizing in fury. The alliances are forming exactly as Pike described: Christians and Jews versus Islam. Our esoteric research has shown that these conflicts are not accidents but are engineered — each war designed to fulfill the next stage of the plan.
 
But here is the key. The Ethiopian canon already described this before Albert Pike ever drew breath. Revelation 20 in the Geʽez text speaks of Satan loosed for a little time, deceiving the nations into one last war. Enoch 90 shows the sheep surrounded by enemies until the Lord descends. Jubilees tells of Mastema allowed a fraction of power to test mankind. Hermas describes a final flood of deceivers. The Ascension of Isaiah names Belial’s short rule, ending with the coming of the Beloved.
 
Pike’s “prophecy” is just a counterfeit echo of what God already revealed. The King James Version, by cutting away Enoch, Jubilees, Hermas, and Isaiah’s vision, leaves the picture blurry — just a skeleton. The Ethiopian canon, by preserving the full witness, gives us the complete frame. Pike gave the world a roadmap of engineered wars, but the Ethiopian Bible gives us God’s roadmap of Satan’s little season. And the overlap proves that the powers of darkness have always known the script, even if they try to twist it to their own ends.
 
So we see it clearly now. The world is following Pike’s third war — Christians and Jews against Islam. But in reality, it is Revelation’s Gog and Magog. It is Enoch’s enemies of the sheep. It is Isaiah’s Belial. The nations are being deceived into the war of Satan’s little season. And the Ethiopian canon is more exact than the King James, because it names the adversary, shortens his reign, and promises the descent of Christ to end it all.
 
Part 8 - What To Expect
 
According to the Ethiopian Bible, we are already inside Satan’s “little season.” That means the restraints are off. Deception is multiplying, nations are stirred into rage, and Jerusalem is becoming the flashpoint of world conflict. Books like Enoch, Jubilees, Hermas, and the Ascension of Isaiah all line up with Revelation 20: restraint first, then a brief, furious release of evil before final judgment.
 
What the enemy is preparing for (our esoteric findings):
The elites — the Zionist power brokers, occult families, and their networks — are engineering Pike’s “third war.” They are setting Judaism and Christianity on one side, Islam on the other, to ignite a clash of civilizations. Gaza’s genocide is not random; it is bait. They want Islam enraged, united, and marching toward Jerusalem. They are preparing for global war, what the Bible calls Gog and Magog. They believe by creating chaos they can seat their false messiah in Jerusalem and establish their New World Order. In their script, religion collapses into one false faith, humanity merges with machine, and worship is redirected to the beast system.
 
What God says will happen (the Ethiopian witness):
The enemy’s plan will go only so far. The nations will indeed be deceived. Gog and Magog will gather. The beloved city will be surrounded. Belial will rage for a short time, empowering rulers of lawlessness and persecuting the saints. But then the script changes — because God has written the end. Revelation 20 says fire will fall from heaven. Enoch saw the Lord of the sheep descend in wrath. The Ascension of Isaiah says the Beloved comes in glory and Belial’s reign ends abruptly. Hermas says the storm of deception will test the church, but the tower will stand complete when the Lord appears.
 
So, to answer directly:
 
Expect deception to intensify — propaganda, false signs, manipulated religion, and digital control.
Expect the nations, especially Islam, to unite against Israel in fury.
Expect a world war framed as Christians and Jews versus Islam — Pike’s script coming alive.
Expect persecution of the saints as governments, media, and mobs are swept up in Belial’s rage.
 
But also expect this:
 
Israel will not be erased, because God’s covenant demands Jerusalem remain until Christ descends.
The war will not end in a New World Order, but in the intervention of God Himself.
The little season will be short. It will not last decades. When its fury peaks, fire will fall, and the Beloved will descend.
The enemy will not enthrone his messiah — Christ will return, destroy Belial, and bring judgment and new creation.
 
In short: the enemy is preparing for his counterfeit victory, but God has already declared his sudden defeat. Pike’s world war is real, but it is only the stage-setter for Revelation’s fire from heaven. The Ethiopian canon gives us certainty that this is not endless chaos. It is the final storm — and it is short.
 
Part 9 – The End of the Season and the Hope of Christ’s Descent
 
If every part of the Ethiopian canon has been pointing us to the reality of Satan’s little season, then every part also points us to the certainty of its end. The storm is not endless. The deception is not permanent. The persecution is not without limit. Scripture declares that this season is short, measured, and destined to end with the return of the Lord.
 
Revelation 20:9 describes it with brutal simplicity. The nations, deceived by Satan, surround the camp of the saints and the beloved city. But before they can strike, “fire came down from God out of heaven, and devoured them.” The very moment the nations believe victory is in their grasp, judgment falls, sudden and final. This is the same image Enoch saw in chapter 90: the sheep surrounded, the enemies triumphant — until the Lord of the sheep descends, striking the earth in wrath and finishing the judgment.
 
The Ascension of Isaiah adds its voice. Belial’s reign is short, his years are few, and his fury ends when the Beloved descends in glory. The persecutor is destroyed, the lawless king is cast down, and the saints are vindicated. Hermas too saw this ending: the storm of deception rages, the tower of the Church is shaken, but when the testing is finished, the true stones remain, and the building is completed.
 
Do you see the harmony? Every book, every witness in the Ethiopian canon declares the same truth: the little season is real, but it is not forever. The restraint has ended, the deception is here, the nations are gathering — but Christ is at the door. His descent is the next act in this drama.
 
And this is why the beloved city is still protected. Not because her rulers are righteous — they are not. Not because her government is godly — it is not. But because God has chosen Jerusalem as the stage of His victory. The nations must gather there so that He may scatter them there. The enemy must rage there so that Christ may descend there. The covenant with Abraham has not failed, and the prophecy cannot be broken.
 
The King James Bible left us with fragments. It showed the thousand years and the little season, but it left the picture hazy. The Ethiopian Bible, by preserving Enoch, Jubilees, Hermas, and Isaiah’s vision, has given us the full canvas. And the picture is not one of despair, but of hope. Satan’s season is short. Belial’s rule is brief. Gog and Magog may march, but they will be consumed. The Beloved is coming, the fire will fall, and a new creation will dawn.
 
So lift up your eyes. The little season we are in is not the end — it is the final threshold. The darkness is great, but it is short. The storm is fierce, but it is temporary. And when it is over, the King will descend, the adversary will be destroyed, and the saints will shine in glory forever.
 
Bibliography
 
Ascension of Isaiah. In The Apocrypha and Pseudepigrapha of the Old Testament in English, edited by R. H. Charles. Oxford: Clarendon Press, 1913.
Charles, R. H. The Book of Jubilees. London: Adam and Charles Black, 1902.
Charles, R. H. The Book of Enoch. Oxford: Clarendon Press, 1893.
The Shepherd of Hermas. Translated by J. B. Lightfoot. Apostolic Fathers, 1891.
The Holy Bible, Containing the Old and New Testaments: King James Version. Cambridge: Cambridge University Press, 1611.
The Holy Bible: Ethiopian Orthodox Tewahedo Church (Geʽez Text with English Translation). Addis Ababa: Ethiopian Orthodox Press, various editions.
Pike, Albert. Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry. Charleston: Supreme Council, 1871.
Webster, Nesta H. World Revolution: The Plot Against Civilization. London: Constable and Company, 1921.
 
Endnotes
 
Revelation 20:2–3, KJV: “must be loosed a little season.”
Revelation 20:2–3, Ethiopian (Geʽez): “for a little time he will be released.” Ethiopian Orthodox Tewahedo Church Bible.
1 Enoch 10:11–13, on Azazel bound until judgment; 1 Enoch 90:22–24, vision of the sheep surrounded and the Lord descending.
Jubilees 10:8–9, Mastema permitted to keep one-tenth of the spirits to test mankind until the end.
Shepherd of Hermas, Vision II.2, warning of deceivers multiplying in the last days.
Ascension of Isaiah 4:2–4, Belial descends, empowers a lawless king, persecutes the saints, but his reign is short until the Beloved comes in glory.
Jude 14 (KJV) directly quotes 1 Enoch, evidence that Enoch was authoritative in the early church.
Pike’s letter outlining three world wars, referenced in Nesta H. Webster, World Revolution (1921), and William Guy Carr, Pawns in the Game (1958).
Revelation 20:9, KJV and Geʽez, on Gog and Magog surrounding the beloved city, destroyed by fire from heaven.
Ethiopian Andemta commentaries interpret the “thousand years” as Christ’s heavenly reign and the “little season” as the present short era of deception.