The Anti-Torah, Demonic Origins of Obelisks, Steeples and the Christmas Tree

Deuteronomy 16:22, You shall not erect for yourselves a pillar [Heb. matstsebah], which YHVH your Elohim hates. The word pillar literally means “stand (upright), be set (over), establish.” One of the derivatives of this word is pillar or standing image. Such pillars were erected for pagan religious purposes (see The TWOT). C.J. Koster in his book The Final Restoration (reprinted as Come Out of Her My People) cites historical evidence for relating these pillars to the Egyptian and Babylonian obelisk, which was connected to sun worship (see also and the phallic symbol (also He states that these pillars were commonly erected at the entrances to pagan temples (also as fertility symbols in honor of the sun deity (Koster. p. 79). 

Even an Egyptian obelisk of this sort sits in the very center of the Catholic Church’s St. Peter’s Square in Rome, and it is traditional for obelisk-shaped steeples to be found on many Christian churches to this day in the form of a steeple (ibid., p. 81). Richard Rives in his book, Too Long In the Sun, makes the same connection between the Egyptian obelisk, Canaanite standing pillars and the Christian church steeple (p. 136). 

What is the point here? YHVH commanded Israel to destroy these pagan symbols and to have nothing to do with them. They were abominations that would defile YHVH’s set-apart people. Have his people heeded his command? Many of these remnants of ancient pagan cultic practices remain in both the Protestant and Catholic churches to this day (Easter/Ishtar, Christmas/Saturnalia, the Christmas tree/Tammuz tree, the Christmas wreath/a pagan fertility symbol, Lent, Easter eggs and rabbits, and the list goes on and on). Does YHVH’s command to his people of the end times to come out of spiritual Babylon (see Rev 18:4) now take on a new meaning to you?

Pillar. The pillars the Canaanites erected to worship their gods were actually phallic symbols commemorating the incursion of the demon gods (sons of Elohim) when they had sex with the daughters of men to create their Nephilim or demigod children in the pre and post flood world (see Gen 6:2–6). 

The Canaanites were not the only indigenous ancient people to have such a tradition of the gods mating with humans to create supernatural offspring. So did the Yoruba tribes of West Africa as well as the native peoples of Madagascar, Polynesia, New Zealand, along with the Hopi, Acoma, Arihara and Apache of North America, along with Celtic, Japanese, East Indians, Australians and Scandinavians. “Trees were employed…as facilitators, or places of meeting/joining of the gods of heaven with Mother Earth, while their branches reach out to Father Sky, of the gods of heaven…[T]rees form a bridge between heaven and earth and are a symbol of regrowth (reincarnation)…Because trees can live for hundreds and hundreds of years, their extraordinary life span represents  the immortality of the gods and the immortal spirit given to the original Nephilim. The World Tree is also the Tree of the Knowledge of both good and evil, for knowledge in pantheistic culture holds the key to immortality and reincarnation” (The Genesis 6 Conspiracy, p. 122, by Gary Wayne). “A Judeo-Christian, then, should be wary of the Christmas tree, for the immortal evergreen represents the meeting place of the gods and Mother Earth and the creation of Nephilim” (ibid., p. 123).

The act of the fallen angelic sons of Elohim mating with the daughters of men (Gen 6:2–4) and the results thereof literally turned the pre-flood world upside down resulting in YHVH’s most severe judgments against these evil-doers and those who followed them. The phallus to this day is the object that represents this act of rebellion and represents the unlawful sexual union between heaven and earth that created demons. Peter and Jude refer to this in their epistles (2 Pet 2:4; Jude 6).


The Spirits in Prison and Its Relationship to Baptism

1 Peter 3:19–22, Preached to the spirits in prison. Did Yeshua preach to the spirits in prison while he was dead? No. Verse 18 states that Yeshua was put to death, was then quickened or made alive by the Spirit (i.e. was resurrected from the grave), and then, in the spirit, he went to preach to the spirits in prison. From the context of this passage, we learn that Yeshua preached to the angelic spirits who rebelled in Noah’s time after he was resurrected from the dead. In this place of restraint, which Peter refers to as tartaroo (2 Pet 2:4 cp. Jude 6) and which in the ancient near east world referred to a subterranean or underworld prison, these evil spirits await Elohim’s final judgment (Jude 6).

Likely, Yeshua went there to inform these evil spirits that despite his resurrections and offering of salvation for human sinners, there is no redemption for these fallen demonic spirits because of the evil deeds they committed as recorded in Gen 6:2–4. Interestingly, the ancient Book of 1 Enoch gives us some additional background information that these same demons appealed their sentence in times past, but to no avail (1 Enoch 6:4; 13:12–3; 14:4–5). 

This passage in First Peter ends in verse 22 with Yeshua taking his position victoriously at the right hand of Elohim above angels, principalities and powers. In other words, Yeshua has overcome all the rebellious plans and machinations of Satan and his evil demonic spirits to subvert Elohim’s plan of redemption for man. The end result of YHVH’s plan of salvation for man will be the glorification and exaltation of man at Yeshua’s second coming to a position above the angelic realm (Heb 2:6–7 cp. 1 Cor 6:3), which is something that Satan attempted to prevent through his attempted subversion of the human race and the thwarting of Elohim’s plan of salvation of man as recorded in Gen 6:2–4. By Yeshua’s resurrection and his victory over sin, death, hell, the grave and Satan, he has defeated all the enemy’s plans. Through our acceptance of and identification with Yeshua’s death, burial and resurrection through the spiritual ritual of baptism for the remission of sins (1 Pet 3:21), we have access to this glorious victory over evil and the potential to become the glorified children of Elohim (John 1:12; Rom 8:14–15; 23; 9:4; 2 Cor 6:18; Gal 4:5–6; Eph 1:5; 1 John 3:1–2; Rev 21:7).

Prison. (Gr. phulake) There are no instances in the Bible of disobedient human souls being placed in an other-worldly prison (Gr. phulake). On the other hand, Satan is bound in a prison (Gr. phulake) for a thousand years during the millennium (Rev 20:7). 

1 Peter 3:19, Baptism. This passage is equating baptism with a pledge of loyalty to the risen Savior. In the cosmic struggle between good and evil, between Satan and Elohim as specifically noted in the larger context of this passage as regards the sins of the angelic “sons of Elohim” in Gen 6:2, baptism is the public oath a new believer takes in favor of Elohim and against Satan. This is why the baptism ritual in the early Christian church included a renunciation of Satan (and his minions) and involved literally turning one’s back on the setting sun and facing the rising sun. This wasn’t an act of sun worship, but an acknowledgement of Yeshua, the Creator of the sun who is the Sun of Righteousness (Mal 4:2) and whose face shines like the sun (Rev 1:16) and who is the spiritual light of the world (John 8:12; 1:1–9), and who came to dispel the spiritual darkness (John 1:1–9) introduced into this world by Satan at the tree of knowledge (Gen 3) and by those angels that rebelled against Elohim and attempted to corrupt humanity both physically and spiritually (Gen 6:1–6; Jude 6; 2 Pet 2:4).


Giants, Demons, Nephilim and the Book of Enoch

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Genesis 6:4, Giants. Heb. Nephilim. This Hebrew word is found only one other place in the Bible. This is in Num 13:33 where it is used twice and where the nephilim are called to the descendants of Anak (see also Num 13:28; Deut 9:2; Josh 15:14; Judg 1:20). Scholars most often translate this word either as giants, mighty ones or fallen ones. Scholars disagree as to meaning of the root form of this verb and whether the stem means “those that cause others to fall down” or “fallen ones.” BDB confesses that the basic etymology of the word is questionable. At issue, according to The TWOT, is whether the root of nephilim is nepel meaning “untimely birth or miscarriage” (resulting in the production of superhuman monstrosities), or the more likely from the root napal, which relates to other Hebrew words meaning “be wonderful, strong or mighty.” The LXX (as apparently do the majority of the Targums) translates nephilim as giants, though The TWOT admits this may be misleading. This word is of unknown origins and may even mean “heros” or “fierce warriors.”

Adding to the confusion of this passage is the ambiguity as to whether the nephilim are the sons of Elohim or their offspring.

Whatever the meaning of nephilim and/or sons of Elohim may be, two schools of thought have prevailed in Jewish and Christian circles as to who these people were. One line of reasoning asserts that they were the children of Seth, while another presents the idea that the sons of Elohim were the offspring of sexual unions between fallen angels or demons and the daughters of men (called incubus) resulting in half-breed demon-humans (called cambion). This idea has its origins in the Dead Sea Scrolls, Enochic literature, the Old Testament pseudepigraphal writings including the Book of Jubilees (Jub 7:21–24). Some early church historians (e.g. Tertullian) shared this belief as do the Aramaic Targum Pseudo-Jonathan ( Some Bible commentators view Jude 1:6–7 as substantiating this viewpoint. 

Some scholars have taken the term “sons of Elohim” to mean “angels,” and in this case fallen angels or demons, thus ostensibly substantiating the fallen angel-women union idea. Every other place beside Gen 6:2 where the actual term “sons of Elohim” is found in the Tanakh (OT), it refers to angels. This is the case in Job 1:6, 2:1; and 38:7. On the other hand, there are several passages in the Tanakh that have similar terms such as “sons of Elohim” that refer to men (e.g. “children/sons of the YHVH your Elohim,” Deut 14:1; “sons of the most high”; and Ps 82:6; “sons of the Living El,” Hos 1:10). Beyond that, there are numerous passages where Elohim refers to the nation of Israel or certain Israelites as his son (Exod 4:22–23; 2 Sam 7:14; 1 Chr 17:14; 22:10; 28:6; Jer 31:20, etc. ). In several biblical passages in the Testimony of Yeshua (NT), the term “sons of God/Elohim” refers to humans (John 1:12; Rom 8:14, 19; Phil 2:15; 1 John 3:1, 2). Based on this, some biblical researchers take the term “sons of Elohim” and declare it to be synonymous with other similar, but not exact biblical terms. Whether these terms are equivalent in the minds of the biblical writers or not is a debate that has been raging among biblical scholars for hundreds of years.

On the meaning of the term nephilim, since the biblical linguistic evidence seems unclear in the minds of many Bible students as to the exact meaning of the word nephilim, let us now consider the opinion of the ancients on this subject to see how they understood the meaning of the word. Perhaps this will bring some light onto this confusion.

The idea that nephilim is a result of the union between demons and women is largely promoted in the Ethiopian Book of 1 Enoch, which, though mentioned in the Scriptures (Jude 14), the version that is currently extant is barely 500 years old and is of questionable origins and, in some instances, contradicts the Bible. The biblical Enoch lived more than 5000 years before the oldest extant copy of the modern book that bears his name. Therefore, some modern scholars reason that it is highly unlikely that the current book of 1 Enoch is the same as the one that is mentioned in the Bible, and, therefore, discredit its content. 

On the other hand, modern biblical scholars such as Dr. Michael Heiser in his recent well-researched books, The Unseen Realm—Recovering the Supernatural View of the Bible and Reversing Hermon—Enoch, the Watchers, and the Forgotten Mission of Jesus Christ, gives strong and eye-opening linguistic, historical and biblical evidence to the validity of the book of 1 Enoch.

Moreover, in further substantiation of the ancient origins of the book of 1 Enoch and the veracity of its account pertaining to the sons of Elohim being fallen angels, confirming Heiser’s assertions, the first century Jewish historian Flavius Josephus assumes that the nephilim were evil giants and the offspring of the union of angels and women. He writes,

…for many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength, for the tradition is that these men did what resembled the acts of those whom the Grecians call giants [i.e. the demigod Titans].” (Ant. 1.3.1)

Here Josephus indicates that the idea that the fallen angels were the fathers of the giants is the general opinion of antiquity and thus favors the idea that the word nephilim should carry the meaning of giants. Philo of Alexandria, the first century Jewish philosopher, expresses the same opinion (Allegorical Interpretation, “On the Giants,” chap. IV.16; XIII.32). 

Moreover, the Jewish scholars who translated the Hebrew Tanakh into Greek during the intertestamental period translated the Hebrew word nephilim from Gen 6:4 as giants (Gr. gigantes) and not as “fallen ones.”