It will take time to wrap one’s head around this…
Edom’s Shadow Over Christian Theology
and what it means for Eschatology
Christian theology has long wrestled with its origins out of Judaism (Jacob), but it has largely ignored its (Esau) Edomite shadow.
What does this mean?
It means that much of what became Christian civilization—its theologies, the structures, hierarchies, and imperial tendencies—owes as much to Edom as it does to Israel.
This is why recovering Torat Edom—a term found in Orthodox Judaism, though emphasized by some and less so by others, which encapsulates the essence of the 66 books of the Bible, particularly the New Testament—is not merely a historical correction but an exegetical retrieval. It restores theology to the authority of the biblical text rather than leaving it subject to inherited tradition.
The metaphor of the ‘Cultivated Olive Tree’ in Romans 11:24 reinforces this, as it highlights the continuity of divine revelation—where grafting in is not about replacing but about restoring and integrating what was always meant to be. This challenges both Roman and Protestant theological frameworks, which often abstract the faith from its Hebraic root or limit the scope of biblical exegesis through dogmatic tradition.
In essence, recovering Torat Edom is not just about refuting supersessionist or restrictive theological models—it is about re-centering theology on the only revealed religion, which is not a new invention but the cultivated, ongoing work of divine revelation. It restores the Bible to its rightful place as the authority, rather than being subject to post-biblical theological constructs.
Understanding the Abrahamic Covenant through the lens of Abraham’s grandsons, Jacob and Esau, is crucial because it reveals the covenant’s unfolding through historical, theological, and eschatological dimensions. While Abraham receives the divine promise and Isaac serves as the heir, it is in Jacob and Esau that we see how this covenant plays out in the reality of human choices, divine election, and covenantal responsibility. Jacob, later named Israel, embodies the line of promise, demonstrating faithfulness despite his struggles.
Esau, on the other hand, represents a forfeiture of covenantal privilege, not merely through predestination but through his own choices, selling his birthright and despising the weight of divine inheritance. The relationship between these two brothers also sets the stage for the ongoing dynamic between Israel and the nations, as Esau’s descendants (Edom) play a significant role in biblical history and later interpretations of Rome and Christianity. To grasp the full depth of the Abrahamic Covenant, one must see how it was not a static decree but a living reality, shaped by divine intention and human response. This perspective refines theological understanding, especially in relation to Israel’s mission to the nations and how the covenant remains active in redemptive history.
Paul’s Warning: Esau as the Pattern of Lost Inheritance
Paul invokes Esau in his discussion of God’s election, drawing directly from Malachi 1:2-3, where Edom is already seen as a rival to Israel under divine judgment:
Paul invokes Esau in his discussion of God’s election, drawing directly from Malachi 1:2-3, where Edom is already seen as a rival to Israel under divine judgment:
“Though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—she was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated.’” (Romans 9:11-13)
Why is Esau rejected? The issue is not merely personal preference but covenantal alignment.
Esau, despite his birthright, despised it (Genesis 25:34).
Jacob, though flawed, persisted in his struggle with God (Genesis 32:28).
This contrast serves as a warning to those who would trade spiritual inheritance for immediate gain. In the context of Torat Edom, Paul’s use of Esau reinforces a pattern:
Those who forsake covenantal struggle for the sake of dominion fall outside the chosen path.
This is precisely what happened with Christendom. Rather than struggle in covenantal faithfulness like Jacob, it seized power like Esau, trading its spiritual inheritance for dominion over the nations.
The church’s Edomite turn was not about rejecting the gospel outright but about securing the kingdom through political force rather than divine election.
Acts 15: Edom’s Theological Fault Line and the Missed Opportunity
The second reference to Edom in the New Testament is more subtle but profound. At the Jerusalem Council, James quotes Amos 9:11-12 to affirm that the inclusion of the Gentiles is part of God’s plan:
“After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it, that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things known from of old.”(Acts 15:16-18)
However, a significant textual variant appears here:
The Masoretic Text (MT) of Amos 9:12 states that Israel will possess “the remnant of Edom (אֱדוֹם) and all the nations.”The Septuagint (LXX), which James quotes, broadens it to “the remnant of mankind and all the nations.”
The shift from Edom to mankind suggests a prophetic fulfillment:
Edom, long a rival to Israel, is now a stand-in for all the nations under dominion who will either be restored to God or remain in rebellion.
This raises the crucial question:
How did the early church understand Edom’s role? The council affirms that the nations, including those once opposed to Israel (like Edom), can now be grafted in through Messiah as were the Idumean’s and Herod.
What did Christendom do instead? It did not seek covenantal restoration but imperial dominion like the Herodians and their tenuous 2nd Temple system.
The irony: Whereas Acts 15 opens the door for Edom to be included in the people of God, Christendom instead took on the attributes of Edom itself—not as a humbled nation seeking reconciliation, but as a dominator of others.
These two passages, taken together, reveal something crucial:
Esau/Edom is not just an ancient figure but a theological fault line running through the entire story of the church and Judaism. Just like the Charedi Jew’s pacificism. Just as the the dots found throughout the ‘Trail of Blood’ that need to be connected.Paul warns against an Esau-like rejection of the true inheritance, and Acts 15 presents the opportunity for Edom’s restoration—an opportunity that Christendom largely squandered. Nevertheless we are at the 1700th year of the Council of Nicaea and still no true unity!
Edomite Presence in the New Testament:
While Romans 9 and Acts 15 explicitly mention Esau/Edom, the Edomite trajectory runs deeper through Herod’s rule, Jesus’ parables, James’ warnings, and Revelation’s critique of empire.
1. Herod: The Edomite Proxy of Imperial Power
Herod the Great (Matthew 2:1-20; Luke 1:5) like is often not noticed as he was an Idumean—an Edomite.His rule over Judea under Rome made him a direct Edomite proxy of imperial power.The Massacre of the Innocents (Matthew 2:16-18) echoes Edom’s historical opposition to Israel and its only true seed found in Jesus of Nazareth, reinforcing Herod as a symbol of Torat Edom—one who aligns with empire rather than covenant.
2. The Parable of the Rich Man and Lazarus (Luke 16:19-31)
Some scholars and Jewish traditions connect the “rich man clothed in purple and fine linen” with Esau/Edom.Esau was described as a man of earthly wealth and appetite (Genesis 25:30).The rich man’s exclusion from Abraham’s bosom echoes Malachi 1:3: “Esau I have hated.”This parable reinforces the idea that inheritance is not about status but about covenantal fidelity.
3. James’ Rebuke of Wealth and Worldly Power (James 4:1-10; 5:1-6)
James critiques those who seek power and wealth through worldly means. While explicitly stating true religion in the first chapter.This fits the Edomite pattern of securing dominion instead of struggling for the covenant, much like Christendom did later.His contrast between humility and dominion reflects the struggle between Jacob and Esau—one who wrestles with God, the other who sells his birthright for immediate gain.
4. Revelation and the Beast System
Edom is not explicitly mentioned in Revelation, but the theme of worldly dominion vs. covenant faithfulness is central.Babylon and the Beast (Revelation 17-18) represent an imperial power structure that claims divine authority—precisely what Torat Edom warns against.Christendom, in embracing imperial models of power, fits this trajectory far more than it does the struggling faith of Jacob.
Edom was covert imperialism
—cloaked in theological justification.
But Gog is overt dominion—
no longer pretending to serve God
but openly waging war against Him.
Political Zionism and false Christian Nationalism
have been making this
final transition into our current battle of Gog and Magog
for well over a century!
Earthly Not Heavenly Zionism’s Control Over the Nations
Intelligence networks are deeply tied to the blackmail economy, cyber surveillance, and global manipulation. 9/11, Ukraine, and endless wars have repeatedly involved such intelligence agencies and oligarchs behind the scenes.
From the 2 Kings 17:9 watchman type, a Notzri lineage emerges through a figure—Yeshu Notzri, a mysterious rebel from the 50s AD, possibly connected to Jesus of Nazareth’s family but operating in spiritual opposition and look at the number of his name. While bits and pieces of his story remain, he appears as a hidden figure, later mythologized in the Talmud and absorbed into Gnostic Christianity.
His role? To introduce an additional layer of spiritual deception on top of the political framework built by Nero, Rome, and the false messiahs and antichrists who rose throughout history. This ensured that the imperial distortion of the covenant would be not just military, but theological—a deception that continues today through Zionism’s dual role as both a military-industrial empire and a false theological system, which include The Chardali political zionists versus the Charedi spiritual zionists who have just lost their IDF exemption.
This is why modern Zionism’s AI, biometric control, and financial power cannot be separated from its pseudo-messianic ambitions. The Notzri deception lives on, working within the Beast System to prepare for its final rebellion.
The Banking Cartel and Edomite Financial Dominion.
The fiat system, central banking, and financial monopolization are being exposed—marking the potential collapse of Edom’s economic order.
The transition toward BRICS, de-dollarization, and perhaps crypto actually threatens the Zionist financial stronghold and the funding for the military industrial complex.
NATO, Ukraine, and the state of Israel’s Militarization
Ukraine is a Western-backed proxy war, but NATO’s failure signals the decline of Edom’s military order. At the same time, rising Edomic nationalism in Russia reveals another geopolitical and spiritual fault line, from which Gog also emerged.
The genocide in Gaza is exposing Trump and Zionism’s total disregard for human life—a hallmark of Gog’s apocalyptic rebellion, where power is pursued for dominion rather than righteousness.
The shift from a Western-backed Zionist project to an independent militarized empire marks the rise of DemoGOGy—where Zionism no longer depends on Western imperialism but has fully become the empire itself. In doing so, it aligns itself against G-d, proving that its claim to divine mandate is nothing more than a mask for Gogic rebellion.
Final Thought: While Romans 9 and Acts 15 explicitly reference Esau/Edom, the theological category of Edom runs throughout the New Testament.
Herod embodies Edomite dominion.Jesus’ parables warn against Edomite appetites.James critiques the Edomite pursuit of power.Revelation exposes Christendom’s Edomite transformation into empire.
The neglect of Esau/Edom in theological discourse is a prime example of how exegesis was often bypassed in favor of inherited theology — found in all the various Millennial eschatological schools et al. Thus we get frustrated and become ‘pan-millenial.’
Instead of recognizing the Jacob-Esau tension as an ongoing theological reality, Christendom focused on building doctrinal systems that reinforced its own legitimacy—the Sacramentalism of Greek Philosophy and Roman Natural Law, Mystical Byzantium, Protestant Covenantal Nomisms & Nationalisms, et al.
Edom like the Samaritans was meant to be reconciled under Messiah (Mosaic Savior over Davidic Annointed), but instead, its trajectory was absorbed into Christendom itself.
This is why recovering Torat Edom is not just a theological correction but an urgent call to return to covenantal faithfulness
—to wrestle like Jacob rather than conquer like Esau.
… and for the land beholden Zionists, who have an important argument —
Isaiah 19:24-25 and other geographically explicit prophetic statements will have their day ….
For there is One God, and one mediator
between God and Man
the Man (Adam Kadmon the 2nd Adam) Christ Jesus
(1Timothy 2:5)
Adam means Red, the root for Esau - Edom !
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
2 Cor. 5:12
ISAIAH - Yeshayah 63
Orthodox Jewish Bible
63 Who is this that cometh from Edom, with crimson begadim (garments) from Botzrah? This that is glorious in His apparel, striding in the greatness of His ko’ach? It is I, speaking in tzedakah, mighty to save.
2 Why art Thou adom (red) in Thine apparel, and Thy garments like him that treadeth in the winepress?
3 I have trodden the winepress alone; and of the amim (peoples, nations) there was none with Me; for I will trample them in Mine wrath [i.e., Moshiach’s (savior NOT Anointed Mashiach’s work of wrath], and trod them down in My fury; and the juice of their life blood splattered upon My garments, and I stained all My raiment.
4 For Yom Nekam (Day of Vengeance) is in Mine lev, and My Shanat Geulah (Year of Redemption) is come.
5 And I looked, and there was no ozer (helper); and I was appalled that there was no supporter; therefore Mine own zero’a wrought Salvation for Me; and My wrath, it upheld Me.
6 And I will trample down the amim (nations) in Mine wrath, and make them drunk in My fury, and I will pour out the juice of their life blood down on the earth.
7 I will rehearse the chasadim (lovingkindnesses) of Hashem, and the tehillot Hashem, according to all that Hashem hath bestowed on us, and the great goodness toward the Bais Yisroel, which He hath bestowed on them according to His rachamim, and according to the multitude of His chasadim.
8 For He said, Surely they are My people, banim that will not be sheker (false); so He became their Moshi’a (Savior).
9 In all their tzoros He was afflicted, and the malach of His presence saved them; in His ahavah and in His mercy He redeemed them; and He lifted them up, and carried them kol y’mei olam.
10 But they rebelled, and grieved His Ruach Hakodesh; therefore He turned against them as oyev (enemy), and He fought against them.
11 Then His people remembered the y’mei olam (days of old), of Moshe. Where is He that brought them up out of the yam (sea) with the ro’im of His tzon? Where is He that put His Ruach Hakodesh in the midst of them?
12 Who led them at the right hand of Moshe with His zero’a tiferet, dividing the mayim before them, to make Himself a Shem Olam?
13 Who led them through the tehomot, like the sus (horse) in the midbar, that they should not stumble?
14 As behemah goeth down into the valley, the Ruach Hashem caused them to rest; thus didst Thou lead Thy people, to make for Thee a Shem Tiferet.
15 Look down from Shomayim, and behold from the habitation of Thy kodesh and of Thy Tiferet. Where is Thy kina (zeal) and Thy gevurah (might)? The yearning of Thy heart and of Thy rachamim are withheld toward me.
16 Doubtless Thou art Avinu, though Avraham not have da’as of us, and Yisroel not acknowledge us; Thou, Hashem, art Avinu, Go’aleinu; Shemecha is from everlasting.
17 Hashem, why hast Thou made us to go astray from Thy drakhim, and hardened libenu (our hearts) from fearing Thee? Shuv (return) l’ma’an (for the sake of) Avadeicha (Thy servants), Shivtei Nachalatecha (the Tribes of Thine Inheritance).
18 Am Kadshecha (People of Thy holiness, Thy Holy People) have possessed it but a little while; our adversaries have trampled down Thy Mikdash.
19 We have become such as them over whom Thou hast never ruled, those who were not called by Shimecha (Thy Name).
Here is David Stern’s Messianic Jewish Bible:
Who is this, coming from Edom,
from Botzrah with clothing stained crimson,
so magnificently dressed,
so stately in his great strength?
“It is I, who speak victoriously,
I, well able to save.”
2 Why is your apparel red,
your clothes like someone treading a winepress?
3 “I have trodden the winepress alone;
from the peoples, not one was with me.
So I trod them in my anger,
trampled them in my fury;
so their lifeblood spurted out on my clothing,
and I have stained all my garments;
4 for the day of vengeance that was in my heart
and my year of redemption have come.
5 I looked, but there was no one to help,
and I was appalled that no one upheld me.
Therefore my own arm brought me salvation,
and my own fury upheld me.
6 In my anger I trod down the peoples,
made them drunk with my fury,
then poured out their lifeblood on the earth.”
7 I will recall the grace of Adonai and the praises of Adonai,
because of all that because of all that Adonai has granted us
and his great goodness toward the house of Isra’el,
which he bestowed on them in keeping with his mercy,
in keeping with the greatness of his grace.
and his great goodness toward the house of Isra’el,
which he bestowed on them in keeping with his mercy,
in keeping with the greatness of his grace.
8 For he said, “They are indeed my people,
children who are not disloyal.”
So he became their Savior.
9 In all their troubles he was troubled;
then the Angel of His Presence saved them;
in his love and pity he redeemed them.
He had lifted them up and carried them
throughout the days of old.
10 However, they rebelled,
they grieved his Holy Spirit;
so he became their enemy
and himself fought against them.
11 But then his people remembered
the days of old, the days of Moshe:
“Where is he who brought them up from the sea
with the shepherds of his flock?
Where is he who put his Holy Spirit
right there among them,
12 who caused his glorious arm to go
at Moshe’s right hand?
He divided the water ahead of them,
to make himself an eternal name;
13 he led them through the deep
like a sure-footed horse through the desert;
14 like cattle going down into a valley
the Spirit of Adonai had them rest.
This is how you led your people,
to make yourself a glorious name.”
This is how you led your people,
to make yourself a glorious name.”
15 Look down from heaven; and see
from your holy, glorious dwelling.
Where are your zeal and your mighty deeds,
your inner concern and compassion?
Don’t hold back, 16 for you are our father.
Even if Avraham were not to know us,
and Isra’el were not to acknowledge us,
you, Even if Avraham were not to know us,
and Isra’el were not to acknowledge us,
you, Adonai, are our father,
Our Redeemer of Old is your name.
Our Redeemer of Old is your name.
17 Adonai, why do you let us wander from your ways
and harden our hearts, so that we do not fear you?
Return, for the sake of your servants,
the tribes who are your possession.
and harden our hearts, so that we do not fear you?
Return, for the sake of your servants,
the tribes who are your possession.
18 Your holy people held your sanctuary such a short time,
before our adversaries trampled it down.
19 For so long we have been like those you never ruled,
like those who were not called by your name!
(64:1) We wish you would tear open heaven and come down,
so the mountains would shake at your presence!
so the mountains would shake at your presence!
from Botzrah with clothing stained crimson,
so magnificently dressed,
so stately in his great strength?
“It is I, who speak victoriously,
I, well able to save.”
2 Why is your apparel red,
your clothes like someone treading a winepress?
3 “I have trodden the winepress alone;
from the peoples, not one was with me.
So I trod them in my anger,
trampled them in my fury;
so their lifeblood spurted out on my clothing,
and I have stained all my garments;
4 for the day of vengeance that was in my heart
and my year of redemption have come.
5 I looked, but there was no one to help,
and I was appalled that no one upheld me.
Therefore my own arm brought me salvation,
and my own fury upheld me.
6 In my anger I trod down the peoples,
made them drunk with my fury,
then poured out their lifeblood on the earth.”
7 I will recall the grace of Adonai and the praises of Adonai,
because of all that because of all that Adonai has granted us
and his great goodness toward the house of Isra’el,
which he bestowed on them in keeping with his mercy,
in keeping with the greatness of his grace.
and his great goodness toward the house of Isra’el,
which he bestowed on them in keeping with his mercy,
in keeping with the greatness of his grace.
8 For he said, “They are indeed my people,
children who are not disloyal.”
So he became their Savior.
9 In all their troubles he was troubled;
then the Angel of His Presence saved them;
in his love and pity he redeemed them.
He had lifted them up and carried them
throughout the days of old.
10 However, they rebelled,
they grieved his Holy Spirit;
so he became their enemy
and himself fought against them.
11 But then his people remembered
the days of old, the days of Moshe:
“Where is he who brought them up from the sea
with the shepherds of his flock?
Where is he who put his Holy Spirit
right there among them,
12 who caused his glorious arm to go
at Moshe’s right hand?
He divided the water ahead of them,
to make himself an eternal name;
13 he led them through the deep
like a sure-footed horse through the desert;
14 like cattle going down into a valley
the Spirit of Adonai had them rest.
This is how you led your people,
to make yourself a glorious name.”
This is how you led your people,
to make yourself a glorious name.”
15 Look down from heaven; and see
from your holy, glorious dwelling.
Where are your zeal and your mighty deeds,
your inner concern and compassion?
Don’t hold back, 16 for you are our father.
Even if Avraham were not to know us,
and Isra’el were not to acknowledge us,
you, Even if Avraham were not to know us,
and Isra’el were not to acknowledge us,
you, Adonai, are our father,
Our Redeemer of Old is your name.
Our Redeemer of Old is your name.
17 Adonai, why do you let us wander from your ways
and harden our hearts, so that we do not fear you?
Return, for the sake of your servants,
the tribes who are your possession.
and harden our hearts, so that we do not fear you?
Return, for the sake of your servants,
the tribes who are your possession.
18 Your holy people held your sanctuary such a short time,
before our adversaries trampled it down.
19 For so long we have been like those you never ruled,
like those who were not called by your name!
(64:1) We wish you would tear open heaven and come down,
so the mountains would shake at your presence!
so the mountains would shake at your presence!
