Shalom, friends.

We continue our series exploring how Christianity and Islam function as two sides of the same coin — derivative traditions that rework the original Hebrew/Torah blueprint given to Adam and clarified at Sinai. In Part 3, we applied Dr. Jay Smith’s rigorous historical-critical method to both faiths.

Today, in Part 4, we ground that analysis in Tanach prophecy, the teachings of Rabbi Tovia Singer, fresh insights from Dr. John Dominic Crossan on how Luke remade Paul for a Roman audience, and the profound perspective of anthropologist Francisco Gil-White on the pro-semitic (freedom/Torah) versus antisemitic (domination/control) ways of ordering the world.

The YouTube live stream (from History Valley, ~June 25, 2026) features Dr. John Dominic Crossan discussing his book Paul the Pharisee: A Vision Beyond the Violence of Civilization. The core thesis: Luke-Acts is not straightforward history but a carefully crafted two-volume narrative that remakes/reimagines Paul to fit Luke’s broader socio-political and theological goals.

Key points from Crossan (drawn from the transcript and related discussions):

• Luke-Acts as one unified work: Designed as a two-scroll set from the start (practical constraints of ancient scrolls + deliberate literary structure). Reading Luke or Acts in isolation misses Luke’s agenda.
• Preface signals “security” (asphaleia), not just “truth”: Luke promises an “orderly account” for “security/safety” regarding what Theophilus has been taught. Crossan sees this as socio-political reassurance: It’s safe to be a Christian in the Roman Empire. Luke portrays Romans favorably and shifts the tension toward Jewish opposition.
• Luke remakes Paul: Acts presents a smoothed-out, more “Roman-friendly” Paul that diverges from the raw, contentious Paul of the authentic letters (e.g., apostleship, conflicts, Jewish identity). Scholars often prioritize Paul’s letters when they conflict with Acts—but still sneak Luke back in. Crossan urges focusing on what Luke is doing with Paul as a character in his story.
• Broader context: This aligns with Crossan’s emphasis on Paul as a Pharisee with a vision opposed to the “normal violence” of civilization, in contrast to Luke’s narrative adjustments.
• Derivative Reworking of the Blueprint: I highlight how Christianity and Islam adapt (and sometimes sideline) the original Torah/Tree of Life framework. Crossan shows Luke reworking Paul—turning a complex, Pharisee-rooted Jewish apostle into a figure that serves Luke’s vision of a safe, orderly faith within the Empire. This is classic “two sides of the same coin”: both traditions reshape the source material.

The Tanach does not treat these later religions as random developments. It frames their ancestral lines — Ishmael (associated with Arab and Islamic peoples) and Edom/Esau (rabbinically identified with Rome and broader Christendom/Western imperial patterns) — as recurring spiritual and historical forces that test Israel’s faithfulness at the end of days.

Rome Is The Head of the Empires: The British

Map illustrating the Psalm 83 confederacy, including Edom and the Ishmaelites — a prophetic prototype of end-time opposition to Israel.

Tanach Prophecy: Ishmael and Edom as End-Time Patterns

The Hebrew Scriptures contain a consistent thread: the descendants and spiritual heirs of Ishmael and Esau/Edom appear as adversaries or confederates against Israel, especially as history moves toward redemption.

• Psalm 83 describes a coalition that includes “the tents of Edom and the Ishmaelites,” along with other nations, forming a pact against God’s people and inheritance. Many readers see this as a template for later end-time alliances.
• Obadiah delivers a searing oracle against Edom for violence toward “his brother Jacob,” standing aloof while enemies attacked, and prideful betrayal. The judgment is framed as ultimately eschatological.
• Daniel’s visions of successive kingdoms culminate in a fourth power, often traditionally linked to Rome/Edom (with “iron and clay” elements sometimes associated with later mixtures or alliances).
• Rabbinic literature and the Zohar describe Ishmael and Edom alternately or jointly oppressing Israel before the final redemption. The current exile is frequently called the “exile of Edom,” with Ishmael playing a parallel or complementary role in the final stages.

These are not mere ancient grudges. They form a prophetic map. The family dynamics that began with Abraham’s sons and Isaac’s twins replay on the world stage, testing who remains faithful to the original covenant and who seeks to supplant or control it.

Tovia Singer on the End of Days: Connecting the Dots

Rabbi Tovia Singer, in videos such as “How Is Christianity Connected to Ishmael and Esau?” and “Edom is Rome and Christendom,” makes these connections explicit and accessible. He traces Christianity’s historical and theological links to Edom/Rome patterns while locating Islam within the Ishmaelite line. Singer reads current events — wars, shifting alliances, attitudes toward Israel and the Jewish people — against this ancient biblical backdrop.

He emphasizes both the reality of conflict rooted in these ancestral lines and the possibility of ultimate recognition or reconciliation under divine sovereignty. The drama is not random antisemitism; it is a spiritual contest centered on the Land, the Torah, and who carries (or distorts) the covenantal light. His End of Days discussions highlight how these prophecies continue to unfold and why clarity about origins matters.

Jay Smith’s Method: The Man, the Book, and the Land — Strengthening the Case for Roman Influence

Dr. Jay Smith’s approach demands early, independent, contemporary evidence for claims about the central figure (“the man”), the scripture (“the book”), and the geographical/historical setting (“the land” or place). When we apply this consistently:

To Islam (as Smith demonstrates): The traditional 7th-century narrative of Muhammad in Mecca shows significant evidential gaps. The Quran exhibits later layers of compilation, anachronisms, and substantial borrowing from earlier Syriac Christian and Jewish sources (including embedded Aramaic hymns). Archaeology for a major 7th-century Meccan center is weaker than the narrative requires. A French revisionist school and German scholarship further illuminate Jewish-Christian influences in the Quran’s formation.

To Christianity (extending the same method):

• The Man: The historical Jesus operated in a Jewish context, yet the later theological construct — especially the portrayal of Paul — diverges. In the recent History Valley livestream, Dr. John Dominic Crossan shows how Luke systematically remakes Paul in Acts to serve a broader agenda: smoothing conflicts, emphasizing Roman order and safety, and presenting Christianity as compatible with (or non-threatening to) imperial authority. Paul’s authentic letters reveal a more raw, Pharisaic, Torah-engaged figure; Luke’s two-volume work reshapes him.
• The Book: The Gospels and Acts were composed decades after the events, with clear redactional layers and adaptation to Greco-Roman audiences. Early contemporary corroboration for the full canonical portrait is limited.
• The Land/Place (Roman imperial context): After the 70 CE destruction of the Second Temple and the suppression of Jewish revolts, a version of the messianic movement emerges that spiritualizes the Kingdom of God, discourages political resistance, and promotes themes of order and loyalty. This functional shift helped stabilize the empire by redirecting messianic energy into an otherworldly, individual-focused faith less likely to fuel further Jewish national uprising.

Dr. John Dominic Crossan – The Rewriting of The Blueprint

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Because you can’t put Luke back in the the 80s and Acts in the 110s, 120s. Luke Acts was composed at the beginning of the second century. And by then, Rome had its own quite correct, by the way, story about who these weirdos Christians are.

They had at the end of the first century they had the summary in Josephus and good old Tacitus at the beginning of the second century said okay you want to know who Christians are over there in Judea there was a guy called Jesus or the Christ and we crucified him because he started the movement and sort of dog gone it that didn’t work it didn’t stop the movement so it spread everywhere

and Josephus said because those who were loyal to him in the beginning stayed loyal and Tacitus says well it was a disease and diseases spread everywhere but at the beginning of the first century if you were an educated Roman and you were thinking about this thing called Christianity or you were a godfearer or a god worshipper and you know you maybe have one foot in Rome and foot in Christianity and you’re thinking this is kind of a dangerous thing. I I’m the follower of a crucified leader.

I mean, all Rome have has to say to me is you’re a follower of a crucified guy. We don’t know what you’re up to, but just for safety, we think we’ll crucify you, too. So, I think the function then of Luke Acts is to write a gospel.

He he he knows the other he knows a lot of material. He really has good sources. There is absolutely no problem with his sources. It’s his interpretation that’s the problem. He He could even have read

all of Paul’s letters. I don’t know that for sure, but it wouldn’t make any difference because he’s tailoring Paul tailoring Paul for a pro- Roman audience.

So you were saying that Acts is Luke and Acts is tailoring Paul for a Roman audience.

Luke and Acts 2nd Century Scroll

In the recent History Valley livestream with Dr. John Dominic Crossan, we see a clear example of how scribes and early Christian authors rewrote history to serve theological and socio-political ends. Crossan demonstrates that Luke-Acts is not straightforward history but a deliberately crafted two-volume narrative designed as one unified work.

Luke remakes the Apostle Paul — smoothing out conflicts from the authentic letters, downplaying tensions with the Jerusalem leadership, and portraying a more Roman-friendly version of the early movement. The preface’s emphasis on “security” (asphaleia) rather than unvarnished truth signals Luke’s goal: to reassure readers (such as Theophilus) that it is safe to be a Christian within the Roman Empire.

Shifting the Blame -The Jews

By shifting blame toward Jewish opposition while depicting Romans as relatively receptive or neutral, Luke presents a narrative that helps integrate the faith into imperial structures. This is classic scribal rewriting — not outright fabrication from nothing, but selective shaping, redaction, and adaptation of sources to fit a new context after the destruction of the Temple and amid the need for stability.

When held to rigorous standards like Dr. Jay Smith’s historical-critical method, this reveals the same pattern seen in other derivative traditions: later layers reshape the original to serve the needs of the emerging system, further illustrating how Christianity and Islam function as “two sides of the same coin” diverging from the unchanging Torah blueprint.

en.wikipedia.org

Siege of Jerusalem (70 CE) – Wikipedia

The destruction of the Second Temple in 70 CE by Roman forces was a pivotal moment after which new religious narratives took shape in an imperial context.

This does not deny the sincerity of millions of Christians or the ethical fruits found in Christian lives. It does, however, reveal structural fingerprints of Roman-era adaptation. When held to the same historical-critical standard Smith applies to Islam, Christianity shows parallel patterns of later development and reworking of earlier Hebrew material. Both traditions become “two sides of the same coin” — systems that often sideline or redefine the original keepers of the code while claiming continuity or supersession.

Gil White’s Insight: Pro-Semitic (Freedom) vs. Antisemitic (Domination) Paradigms

Anthropologist Francisco Gil-White (Mexican-born, deeply engaged with Israel and Jewish history) offers a clarifying lens. Antisemitism, in his analysis, is frequently not mere prejudice but ideological opposition to the Jewish contribution of freedom — the Torah’s revelation of one God, moral law, human dignity, and covenantal responsibility that resists tyranny and arbitrary power. Moses and Sinai planted seeds of liberty under law that authoritarian systems throughout history have sought to uproot or co-opt.

• The pro-semitic way (aligned with Israel’s role) upholds the original Blueprint: Torah as Tree of Life, chosenness as light and responsibility, actions (“receipts”) over narrative control, and family/DNA legacy as priestly witness. This fosters genuine human flourishing and resistance to total domination.
• The antisemitic way prioritizes domination and control — whether imperial (Rome/Edom-style) or expansionist/jihadist. These systems often co-opt, redefine, or attack the source tradition to consolidate power.

Christianity’s Roman-shaped elements and certain developments within Islamic history can function within or enable such dynamics by presenting alternative “final” narratives that diminish Israel’s unique covenantal position. Defending Israel and the Jewish people, therefore, defends foundational values of freedom against authoritarian models. Gil-White’s work helps us see the larger contest of paradigms behind the religious and geopolitical surface.

Returning to the Original Tree of Life Blueprint

The Tanach, supported by archaeology, DNA studies tracing priestly and broader lineages, gematria, chiastic structures, and unfolding prophecy, consistently points back to one eternal source: the Tree of Life given to Adam, clarified at Sinai, and preserved by Israel as a light to the nations.

Ishmael and Edom/Rome appear in prophecy not as random historical accidents but as part of the drama that tests faithfulness to that original code. The “two sides of the same coin” ultimately point to the urgent need for Jews to return to deeper Torah observance and for all peoples to align with the unchanging revelation rather than later rewrites.

Signs of this return are visible: the ingathering of hidden Jews (crypto-Jewish lines awakening through DNA and family stories), growing interest in authentic Hebrew sources, and the exposure of historical layers through rigorous scholarship. As I emphasize in my book, Adam, the Blueprint of Creation and the Tree of Life and the Star of Jacob prophecy series, words create worlds, actions matter more than claims, and we are one extended family from three fathers with a shared path home.

Practical Steps and Resources

• Study the sources: Watch Tovia Singer’s teachings on Edom/Rome and Ishmael (search his channel for the titles linked above). Review Dr. Jay Smith’s historical-critical presentations and the Crossan discussion on Luke-Acts.
• Return to the Blueprint: Download the free first chapter of Adam, the Blueprint of Creation, and the Tree of Life at beithashoavah.org. Explore our weekly Torah study guides and Parsha teachings.
• Support the mission: Our POD T-shirts (GenesisFrequency on Etsy) and website resources help sustain full-time Torah teaching, prison chaplaincy, and content creation as I transition toward retirement from hospital work.
• Engage the prophecy: Follow unfolding events through the lens of Tanach rather than media narratives alone. The Tree of Life is not abstract — it is the living code for redemption.

The pattern is clear. The invitation is open. The original Blueprint still stands.

May we all merit to see the full revelation of the Tree of Life in our days, with Israel secure in her Land and all nations blessed through the eternal covenant.

Hazan Gavriel ben David Esnoga Beit HaShoavah | Amarillo, Texas beithashoavah.org

• A Jewish Perspective on the Spiritual War and Hashem’s End from the Beginning
• How Can Christianity and Judaism Be “Two Sides of the Same Coin” When One Looks Nothing Like the Original Blueprint?
• Two Sides of the Same Coin – Part 3: The French Revisionist School and the Christian Roots of the Quran
• The Two Messiahs and World War III: A Jewish Perspective on Christianity, Islam, and Biblical Prophecy
• Two Sides Of The Same Coin: Christianity and Islam (Part 2)