Last Notes
Thanks mate, it's a work in progress.
Strange I didn't see your reply in Damus, but I do in Primal. 🫠
This is the way. 🫡
#nevent1q…kc58
As you may or may not have seen from my reply, I may have spent so long in this new rabbit hole I may have lost my sanity. 🤪
NAS.
DOCKER.
NOSTRCHECK.
THINGS BREAK.
THINGS FIXED, I think? 🤣
Right now is all there is, tomorrow isn’t a given.
Less is always more.
#nevent1q…5y4k
Don’t Copy, that Floppy. 💾
Watching the Dark Crystal for the first time. This is one trippy movie.
If I understand correctly, only YakiHonne supports secure DMs and not Primal or Damus? #asknostr
Preordered the Commodore Callback, excited to see it arrive later this year and get back some retro vibes.
https://commodore.net/content/uploads/2026/06/IEMs-1.jpg
Micah 5:2 is not about Iēsous.
In context (8th cent. BCE Assyrian crisis), it promises a ruler from Bethlehem Ephrathah (David’s clan) who’ll shepherd Israel after military deliverance. The Hebrew “whose origin is from of old, from ancient days [ʿôlām]” refers to the antiquity of the Davidic line—not personal pre-existence.
ʿÔlām means a long but finite/unknown span of time (Biglino: “eternity doesn’t exist in Biblical Hebrew”), not timelessness. David was from Bethlehem; by Micah’s day the dynasty was already centuries old.
The Christian individual-Messiah-from-Bethlehem reading (Matthew 2:5-6) is eisegesis.
The earliest Gospel has no birth narrative—no Bethlehem, no genealogy. Iēsous simply descends into Capernaum revealing the Good God. The infancy stories were later redactions tying him to the Creator’s framework.
YHWH allowed Job to be tormented as a pawn in a cruel wager: loss of all wealth, the violent death of his ten children, and crippling physical affliction.
Would Iēsous ever do this? Never.
He taught us plainly that evil cannot come from the Good. In fact, when addressed as “Good Teacher,” Iēsous Himself replied:
“Why do you call me good? No one is good except God alone.” (Luke 18:19 // Mark 10:18)
Iēsous explicitly disclaims the title “good” for Himself and reserves it for His Father alone — the wholly Good God. Further proof that YHWH (the one who creates evil and torments the righteous) is not that Father.
A good tree cannot bear bad fruit.
“No good tree bears bad fruit, nor does a bad tree bear good fruit, for each tree is known by its own fruit.” (Luke 6:43–44)
We are commanded to reject evil:
“Let love be genuine. Abhor what is evil; hold fast to what is good.” (Romans 12:9)
Yet the creator openly claims responsibility for evil:
“I form light and create darkness; I make well-being and create evil; I am YHWH, who does all these things.” (Isaiah 45:7)
“Does disaster come to a city, unless YHWH has done it?” (Amos 3:6)
Contrast this with the Father of Iēsous, who is kind even to the ungrateful and evil:
“Love your enemies, and do good… and you will be sons of the Most High, for he is kind to the ungrateful and the evil.” (Luke 6:35)
The fruit of YHWH is the polar opposite of the fruit of Iēsous and His Father. By the standard Iēsous Himself gave us—we must judge by fruit—YHWH stands condemned as a very different being.
YHWH ≠ Iēsous.
YHWH ≠ the Good Father.
Yahweh (the Elohim of Israel): “Make the heart of this people dull, and their ears heavy, and blind their eyes” (Isaiah 6:10).
Iēsous (revealing the Good Father): Heals the blind and opens their eyes (Evangelion, cf. Luke 18:35-43).
Yahweh blinds minds and hardens hearts; the alien Good Father through Iēsous grants sight and understanding. Judge the fruit.
Blessed are you who are hungry now, for you will be satisfied. (Evangelion, cf. Luke 6:21)
This beatitude in the New Testament promises the Good Father’s reversal: those hungering under the Yahweh's scarcity will be filled in His kingdom. No Law-piety or works — pure grace satisfies.
This cookie bear looks like he’s been given the Marcion treatment of the Damnatio Memoriae. https://image.nostr.build/aa23a182481fef47a898a684b4ef50704ea7603b9dc2d86d9b36398c2b12154c.jpg
Yahweh (the Elohim of Israel): Commands the Hebrews to despoil the Egyptians of gold, silver and clothing (Exodus 3:22; 11:2; 12:35-36).
Iēsous (revealing the Good Father): “Take nothing for your journey, no staff, nor bag, nor bread, nor money” (Evangelion, cf. Luke 9:3).
Yahweh incites plunder and acquisition; the alien Good Father through Iēsous reveals radical dependence without materialism. Judge the fruit.
But the one who hears and does not do is like a man who built a house on the ground without a foundation. When the flood came, the stream broke against that house, and it fell immediately, and the ruin of that house was great. (Evangelion, cf. Luke 6:49)
This closing image in the Sermon on the Plain shows the Good Father’s words demand action — hearing alone leaves one exposed to the collapse of the Yahweh's unstable order. Fruit reveals true trust.
Friendly reminder: I'm an unashamed heretic.
Church fathers lumped Marcion in with the Gnostics, painting him as lost in wild myths and secret knowledge.
Reality: He rejected their aeons, emanations, and demiurge fantasies. His was crisp Paulinist dualism — the Good Father (alien God of mercy) vs Yahweh, the just but limited creator of this world.
No esoteric mazes, just the plain Evangelion of grace.
Marcion kept it simpler and truer to Paul. Judge the fruit: freedom from Law.
I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God. (Evangelion, cf. Luke 18:25)
This stark saying in the First New Testament exposes how attachment to the Yahweh's material order blocks entry into the Good Father’s kingdom — radical trust in Iēsous, not wealth or Law-observance, is the path of rescue.
Daughter, your faith has rescued you; go in peace. (Evangelion, cf. Luke 8:48)
This word from Iēsous in the First New Testament to the woman suffering twelve years of bleeding shows the Good Father’s immediate, personal rescue through trust alone — cutting through Yahweh’s purity codes, isolation, and temple barriers with unmediated grace.
Why "Alien" for the Good Father?
In the earliest Christian proclamation (Evangelion & Apostolicon), the Good God — the merciful Father revealed by Christ — is alien to this present world order. He's not the god who currently rules it.
YHWH openly said he blinded the people (Isa 6:9-10). Paul confirms: the "god of this age" has blinded minds (2 Cor 4:4); he's the "prince of the power of the air" (Eph 2:2). That's the ruler of this realm of law, judgment and death.
Jesus put it plainly to the Pharisees: "You are of your father the devil" (Jn 8:44). Their father isn't the Good Father of compassion and grace.
The Good God is foreign — unknown here until Christ revealed Him. No mixing the two. Pure deliverance, unconditioned love. Judge by the fruit.
YHWH (the Elohim of Israel): Commands the stoning of a man for gathering sticks on the Sabbath (Numbers 15:32-36).
Jesus (revealing the Good Father): “The Son of Man is lord of the Sabbath” (Evangelion, cf. Luke 6:5).
The Elohim of Israel enforces deadly legalism for minor infractions; the alien Good God reveals sovereign mercy and freedom. Judge the fruit.
Your faith has rescued you. (Evangelion, cf. Luke 8:48)
This declaration in the New Testament to the woman with the issue of blood reveals the Good Father’s rescue as immediate and personal through trust in Christ — bypassing Yahweh’s purity laws, temple rituals, and social exclusion.
YHWH (the Elohim of Israel): “Forgive us our debts, as we also have forgiven our debtors” is not enough—He demands ritual, sacrifice, and ongoing Law observance (cf. Leviticus).
Jesus (revealing the Good Father): “Forgive, and you will be forgiven” (Evangelion, cf. Luke 6:37).
The Elohim of Israel ties forgiveness to legal performance; the alien Good God reveals unconditioned grace and mutual mercy. Judge the fruit.
Forgive us our debts, as we also have forgiven our debtors. (Evangelion, cf. Luke 11:4)
This petition in the New Testament reveals the merciful economy of the wholly Good Father — forgiveness flows freely as grace, not earned through Yahweh’s retributive system of sacrifices and conditions.
Jesus is the Son of the Father—not the Father Himself. The text confirms this.
In Luke 8:45–46, He asks, 'Who touched me?' sensing power go out from Him. This shows limited knowledge in the moment—He isn’t omnipresent like the Father.
John 14:28: 'The Father is greater than I.'
They are distinct, with the Son subordinate. Early Christology wasn’t the later Nicene Trinity.
YHWH (the Elohim of Israel): “Cursed be anyone who does not confirm the words of this law by doing them” (Deuteronomy 27:26).
Jesus (revealing the Good Father): “Woe to you lawyers also! For you load people with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers” (Evangelion, cf. Luke 11:46).
The Elohim of Israel curses under the heavy yoke of Law; the alien Good God reveals liberation from burdensome legalism through mercy. Judge the fruit.
Enemies like Tertullian smeared Marcion as a 'docetist' — claiming he taught Jesus only seemed human, with no real body or death.
Reality is that his Evangelion records a genuine stauros (crucifixion), burial, empty tomb, and physical resurrection appearances — even the risen Christ eating fish.
Marcion affirmed the Good Father's real victory over Yahweh's domain of death.
Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. (Evangelion, cf. Luke 11:9)
This promise in the New Testament reveals the open generosity of the wholly Good Father, inviting direct access through Christ apart from Yahweh’s conditional Law and temple system.
No one lights a lamp and covers it with a vessel or puts it under a bed, but sets it on a lampstand, so that those who enter may see the light. (Evangelion, cf. Luke 8:16)
This saying in the New Testament underscores the public, revealing nature of the Good Father’s mercy through Christ—nothing hidden remains concealed, calling for open proclamation amid Yahweh’s shadowed world.
YHWH (the Elohim of Israel): “I will harden Pharaoh’s heart” and brings plagues including death of the firstborn (Exodus 7-12, esp. 11:10).
Jesus (revealing the Good Father): “Love your enemies and pray for those who persecute you” (Evangelion, cf. Luke 6:27-28).
The Elohim of Israel hardens hearts and slays the innocent; the alien Good God reveals enemy-love and mercy without coercion. Judge the fruit.
Church fathers like Tertullian & Epiphanius claimed Marcion 'mutilated' Luke & Paul's letters to fit his theology.
The reality was that his Evangelion + Apostolikon preserve an earlier textual tradition. The 'cuts' they accused him of were likely the later orthodox additions that stitched in OT YHWH theology.
Marcion didn't hack the Gospel — he safeguarded the pure Pauline message of grace before it was harmonised with the Law.
Judge the fruit: mercy over merger.
No one can serve two masters. (Evangelion, cf. Luke 16:13)
This teaching in the New Testament draws the unbreakable line between loyalty to the Good Father revealed in Christ and entanglement with the Yahweh's material system of mammon, demanding total allegiance to grace.
YHWH (the Elohim of Israel): “You shall have no other gods before me” and commands exclusive worship with threats of punishment (Exodus 20:3-5).
Jesus (revealing the Good Father): “Love your enemies and pray for those who persecute you” (Evangelion, cf. Luke 6:27-28).
The Elohim of Israel demands jealous exclusivity and vengeance; the alien Good God reveals universal love and mercy even for adversaries. Judge the fruit.
🔥🤣 https://image.nostr.build/7a17110f301f81ce6c7ab33614a7b32fcbc844185da04d82599f4976a2f3d16e.jpg
YHWH (the Elohim of Israel): “I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation” (Exodus 20:5).
Jesus (revealing the Good Father): “Father, forgive them, for they know not what they do” (Evangelion, cf. Luke 23:34).
The Elohim of Israel punishes across generations in jealousy; the alien Good God reveals immediate forgiveness and mercy. Judge the fruit.
For there is no good tree that produceth corrupt fruit; nor corrupt tree that produceth good fruit. (Evangelion, cf. Luke 6:43)
This core saying in the New Testament exposes YHWH's flawed character through his Law’s “bad fruit” (violence, curses, contradictions), contrasting sharply with the wholly good Father God revealed in Christ.
Modern Christians freak out at the plain Hebrew of Elohim (plural, a class of divine beings) in the Hebrew Bible, screaming "You don't understand the Bible!" or blaming "bad translations" — all while dodging the actual Hebrew text. The irony is strong.
In the Divine Council worldview (Psalm 82; Deut 32:8-9; Heiser's and Biglino's analysis), Elohim aren't a singular "God" in the later monotheistic sense. Elyon (the Most High) presides over a council of sons of God/Elohim — powerful spiritual beings assigned nations, some rebellious (Watchers, etc.). YHWH is one of them, allotted Israel.
This isn't fringe — it's the ancient Near Eastern context, backed by the text, DSS, and Enochian material. Ignoring it flattens the Bible into modern assumptions and leaves you blind to what's coming: the powers of darkness, delegitimised rulers, and cosmic realignment.
Grasping the Council view unlocks the Bible as it is — and the story still unfolding. It's time to read the Hebrew on its own terms
YHWH (the Elohim of Israel): Commands the slaughter of the Amalekites, “kill both man and woman, child and infant” (1 Samuel 15:3).
Jesus (revealing the Good Father): “Love your enemies and pray for those who persecute you” (Evangelion, cf. Luke 6:27-28).
The Elohim of Israel demands genocidal violence; the alien Good God reveals perfect love and mercy for all. Judge the fruit.
YHWH wasn't a disembodied "spirit" — he was a physical, non-human Elohim.
The Hebrew shows Elohim (incl. YHWH) as flesh-and-blood beings from a group of powerful entities — not omnipotent supernatural God. They walked, ate, smelled sacrifices, flew in vehicles (ruach/kavod), had offspring, and interacted physically with humans.
The Hebrew Bible portrays YHWH with body parts — feet on the ground, hands, etc. — in concrete ANE terms, not abstract spirit.
Later theology spiritualised him.
The text shows otherwise.
In the fifteenth year of Tiberius Caesar, when Pilate was governing Judea, Jesus came down to Capharnaum, a city of Galilee. (Evangelion, cf. Luke 3:1)
This abrupt opening of the First New Testament’s Gospel emphasises the sudden intrusion of the Stranger from the Good Father into YHWH’s world—no preparatory prophecies or genealogies, just direct revelation in power.
YHWH (the Elohim of Israel): “I form light and create darkness; I make peace and create evil” (Isaiah 45:7).
Jesus (revealing the Good Father): “The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly” (John 10:10).
The Elohim of Israel authors evil and death; the alien Good God sends His Son for life and mercy alone. Judge the fruit.
One of the biggest differences between the God of the Hebrew Scriptures and the Father Jesus reveals is this:
In the Old Testament, YHWH makes almost no promises about an afterlife. There’s no clear teaching of heaven or hell for the average person. The blessings and curses are almost entirely earthly — land, wealth, long life, or destruction in this world.
Jesus, on the other hand, barely talks about earthly wealth or political power. Instead, He constantly speaks about His Father’s Kingdom and eternal life. The focus of His message is life beyond death — relationship with the Father that continues after this life ends.
It’s a striking shift in emphasis. One is heavily focused on this world. The other is focused on the world to come.
Irenaeus (c. 180 CE) was the first to claim there must be exactly four Gospels — and he “proved” it by linking them to the four living creatures in Ezekiel and Revelation (lion, ox, man, eagle).
The connections were absurdly forced. He argued this imagery meant there could be no more and no less than four Gospels. It was a weak, ad hoc argument made to counter Marcion (who used only one Gospel) and other early Christian groups.
This wasn’t ancient consensus — it was later propaganda that helped cement the four-Gospel canon as “obvious” and divinely ordained.
In John 8:55, Iēsous tells his opponents: “You have not known [ἐγνώκατε/ginōskō — come to know experientially] him. But I know [οἶδα/oida — full, certain awareness] him.”
This is the climax of a debate over paternity (Jn 8:38–44). They claim God as Father. Iēsous replies: You’ve never known my Father — your god (whom I called “the devil, a liar from the beginning”) isn’t mine.
The Greek verbs drive home the incompatibility.
“Marcion thus sees Christians and Jews as fundamentally antithetical, with the results that Jews follow their own tradition, while Christians look to the New Testament with its wholly different ethical framework.”
— Resetting the Origins of Christianity (Dr Markus Vinzent)