Cesare Borgia

Cesare Borgia (13 September 1475 – 13 March 1507) was an Italian Renaissance figure whose life bridged the worlds of church, war, and ruthless statecraft. Born in Subiaco in the Papal States, he was the illegitimate son of Pope Alexander VI and a central member of the powerful Borgia family. Initially destined for a career in the Catholic Church, Cesare later abandoned the cardinalate to pursue military and political power, becoming one of the most formidable condottieri of his age. His rise and fall would later inspire Niccolò Machiavelli’s political theories in The Prince.

Early Life

Cesare was born to Cardinal Rodrigo Borgia (later Pope Alexander VI) and Vannozza dei Cattanei. Like many Renaissance nobles, his exact birth year is disputed, though 1475 is most commonly accepted. He grew up alongside his siblings Giovanni, Lucrezia, and Gioffre Borgia, within a family that combined Spanish roots with immense influence in Italy.

The Borgias had risen rapidly in the 15th century, culminating in Rodrigo’s election as pope in 1492. Unlike most popes, Alexander VI openly acknowledged his children, clearing the way for Cesare’s rapid advancement.

Church Career and Resignation

Educated in Perugia, Pisa, and Rome, Cesare was groomed for ecclesiastical power from a young age. He became bishop and archbishop of several dioceses while still a teenager and was made a cardinal at just eighteen. Despite these honors, he had little interest in a clerical life.

The assassination of his brother Giovanni in 1497—under circumstances that remain mysterious—marked a turning point. With Giovanni gone, Cesare was free to pursue the military career he had long desired. In 1498, he resigned from the cardinalate, an extraordinary act at the time, and was formally released from his religious obligations.

Military and Political Rise

With the backing of his father and the support of France, Cesare entered the Italian Wars as a professional commander. King Louis XII granted him the title Duke of Valentinois, earning him the nickname Il Valentino. Cesare used French troops and papal authority to dismantle semi-independent lordships in central Italy, particularly in Romagna and the Marche.

Through conquest, betrayal, and calculated terror, he captured cities including Imola, Forlì, Rimini, Faenza, Urbino, and Camerino. By 1501 he had been named Duke of Romagna, ruling a newly consolidated state. While ruthless, his governance was often more orderly and effective than that of the petty tyrants he replaced.

One of his most infamous acts occurred in 1502, when he lured disloyal mercenary captains to a meeting in Senigallia and had them arrested and executed—an event later praised by Machiavelli as a masterstroke of political deception.

Decline After Alexander VI

Cesare’s power depended heavily on papal support. When Alexander VI died in 1503, Cesare was gravely ill and unable to secure his position during the papal transition. Although briefly supported by Pope Pius III, Cesare was soon undermined by the election of Pope Julius II, a longtime enemy of the Borgias.

Stripped of his territories and allies, Cesare was arrested in Naples, imprisoned in Spain, and transferred between fortresses. In 1506, he escaped and entered the service of the King of Navarre.

Death

In 1507, while besieging the castle of Viana in Navarre, Cesare pursued enemy troops during a storm and rode into an ambush. He was killed by a spear at the age of 31. His body was stripped and left nearly naked, a grim end for a man who had once dominated central Italy.

Burial and Legacy

Cesare was initially buried with honors in Viana, but his tomb was later destroyed, and his remains were moved multiple times over the centuries due to political and religious hostility. Today, he lies outside the Church of Santa María in Viana beneath a simple memorial stone.

Machiavelli and Historical Reputation

Cesare Borgia occupies a unique place in political thought. Machiavelli, who observed him firsthand, admired his decisiveness, strategic brilliance, and willingness to use cruelty when necessary. In The Prince, Cesare is presented as a model ruler undone not by lack of skill, but by misfortune and dependence on his father’s papacy.

Historians remain divided. Some view him as a proto-modern statesman; others see him as a symbol of Renaissance brutality. Either way, Cesare Borgia remains one of the most compelling—and controversial—figures of his era.

Personal Life

In 1499, Cesare married Charlotte of Albret, sister of the King of Navarre, with whom he had one legitimate daughter, Louise Borgia. He also fathered numerous illegitimate children. Contemporary accounts describe him as charismatic, volatile, tireless, and intensely ambitious—capable of charm and generosity one moment, and merciless violence the next.

Yaḥyā (عليه السلام) — known in the Bible as John the Baptist — is regarded in Islam as a noble prophet sent by God to guide the Children of Israel. His full name is Yaḥyā ibn Zakariyyā (John, son of Zechariah). He was the son of the prophet Zakariya (Zechariah) and a relative of Isa (Jesus), who is described in Islamic tradition as his maternal cousin.

Muslims believe that Yaḥyā was a witness to the Word of God and a herald of the coming of Isa al-Masih (Jesus the Messiah). He is mentioned five times in the Qur’an and is highly honored in Islamic tradition, especially within Sufism and Islamic mysticism, where his purity, wisdom, and devotion are emphasized.

Birth and Early Life

The Qur’an recounts that Zakariya prayed fervently for a child, despite his old age and his wife’s barrenness. In response to his prayers, God granted him a son named Yaḥyā — a name that, according to the Qur’an (19:7), had not been given to anyone before.

The angels announced the birth with the words:

“O Zachariah! We give you good news of a son whose name will be Yaḥyā — a name We have not given to anyone before.”

When Zakariya questioned how this could be possible given his age and his wife’s condition, he was told that nothing is difficult for God. As a sign of this miracle, Zakariya was unable to speak for three nights, despite being in good health.

Islamic exegesis (tafsir) holds that Yaḥyā and Isa were born approximately six months apart. Their births were seen as part of a divine plan to renew God’s message, which had been altered or neglected by portions of the Children of Israel.

The Qur’an describes Yaḥyā as:

• Granted wisdom while still a child

• Pure and compassionate

• Devout and God-fearing

• Kind to his parents

• Neither arrogant nor rebellious

Prophethood

Yaḥyā was instructed to hold firmly to the Scripture (the Torah) and was blessed with understanding and spiritual insight at a young age. Islamic tradition portrays him as exceptionally knowledgeable, even surpassing many scholars of his time in understanding the sacred texts.

The Qur’an states:

“O John! Hold firmly to the Scripture.” And We granted him wisdom while he was still a child. (Qur’an 19:12)

He is described as a righteous and humble prophet who strongly denounced sin and moral corruption. According to some Islamic traditions, Isa sent Yaḥyā with twelve disciples to preach before Jesus gathered his own followers.

Yaḥyā is also said to have delivered sermons at the Temple in Jerusalem (Al-Haram Ash-Sharif).

Assassination

Islamic tradition recounts that Yaḥyā openly opposed the ruler Herod Antipas when the latter sought to divorce his wife and marry his niece. Yaḥyā condemned the proposed marriage as unlawful and immoral.

As a result of his bold stance, he was imprisoned and eventually executed by beheading. It is widely believed in Islamic tradition that his head is buried within the Umayyad Mosque in Damascus.

Spiritual Significance

Yaḥyā holds a special place in Islamic spirituality. The Qur’an’s portrayal of his chastity, compassion, humility, and early wisdom has made him an important figure in Sufi teachings. His life is often cited as an example of purity, courage in speaking truth to power, and unwavering devotion to God.

Pope Alexander VI (Italian: Alessandro VI; Valencian: Alexandre VI; Spanish: Alejandro VI), born Roderic Llançol i de Borja around 1431 and later known as Rodrigo Borgia, served as pope from 1492 until his death in 1503. He was both head of the Catholic Church and ruler of the Papal States during the height of the Renaissance.

Born in Xàtiva, in the Kingdom of Valencia under the Crown of Aragon, Rodrigo came from the influential Borja (Borgia) family. He adopted his mother’s surname after the election of his uncle, Alonso de Borja, as Pope Callixtus III in 1455. Rodrigo studied law at the University of Bologna, earning a reputation as an outstanding jurist.

His uncle’s papacy accelerated his rise. Ordained deacon and made a cardinal in 1456, Rodrigo was appointed vice-chancellor of the Catholic Church a year later—a powerful and lucrative post he held for 35 years, serving under four popes. During this time, he amassed considerable wealth and influence within the Roman Curia.

In 1492, Rodrigo was elected pope and took the name Alexander VI. His pontificate was marked by assertive diplomacy, family advancement, and controversy. In 1493, his papal bulls—most notably Inter caetera—confirmed Spanish claims to newly discovered lands in the Americas following Christopher Columbus’s voyages, laying groundwork for the Treaty of Tordesillas.

Alexander VI pursued a foreign policy aimed largely at strengthening the position of his family. He supported his son Cesare Borgia as a military commander (condottiero), particularly during the Italian wars, and used papal authority to secure titles, lands, and advantageous marriages for his children.

He remains one of the most controversial Renaissance popes. Unlike many predecessors, Alexander openly acknowledged several children born to his mistresses, including Cesare, Giovanni, Lucrezia, and Gioffre. As a result, the name Borgia became synonymous with nepotism, political ambition, and moral excess, traits often associated—fairly or not—with his reign.

Despite scandal and opposition from reformers such as Girolamo Savonarola, Alexander VI proved to be an effective administrator who strengthened papal control over the Papal States and navigated the volatile politics of Renaissance Italy. He died in 1503, leaving behind a legacy that continues to fascinate historians for its blend of power, corruption, and statecraft.

The Holy Kabbalah is a comprehensive scholarly study of Jewish mysticism, first published in 1929, in which A. E. Waite examines the esoteric traditions known as the “Secret Tradition in Israel.” Rather than serving as a sacred text itself, the work functions as a historical, theological, and mystical analysis of Kabbalistic thought and literature.

Waite’s study centers on foundational Kabbalistic sources such as the Zohar, the Sepher Yetzirah, and the doctrine of the Ten Sephiroth, commonly represented by the Tree of Life. Through these frameworks, the book explores how Kabbalah understands the nature of God, creation, and the relationship between the infinite and the finite.

In Kabbalistic theology, God is conceived as Ein Sof—the infinite, unknowable essence beyond human comprehension—who reveals Himself through the Sephiroth, divine emanations that structure both the cosmos and the human soul. Waite presents these ideas with an emphasis on their symbolic, metaphysical, and ethical dimensions rather than magical practice.

Widely regarded as a classic in Western esoteric scholarship, The Holy Kabbalah offers a balanced approach that combines academic rigor with mystical insight. It traces the historical development of Kabbalah, surveys its major texts, and assesses its enduring influence within Judaism and Western mystical thought.

Revelation 3:9 says I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you.

A growing claim in religious and historical discussions is that the ancient Israelites were Black, while the modern Israelites seen today are predominantly White. 

This idea raises strong emotions and controversy, often because it touches identity, faith, history, and race all at once. To understand where this claim comes from—and why it persists—we must separate biblical description, historical migration, genetic diversity, and modern political identity.

The reality is more complex than a simple “Black then, White now” narrative.

The Ancient Israelites: What Did They Look Like?

The ancient Israelites originated in the Levant, a crossroads between Africa, Asia, and Europe. This region historically produced people with brown to dark-brown skin tones, dark hair, and Semitic features—similar to many modern Middle Eastern and North African populations today.

Biblical descriptions do not provide precise racial categories as understood in modern times. Ancient texts describe people using clothing, culture, lineage, and covenant, not modern racial labels like “Black” or “White.” Importantly, race as we understand it today did not exist in the ancient world.

That said, it is historically accurate that ancient Israelites would not resemble modern Northern Europeans.

Africa and Israel: A Real Historical Connection

Africa played a significant role in biblical history:

Israel spent centuries in Egypt

Trade routes linked Israel to Nubia and Ethiopia

Intermarriage with surrounding peoples occurred

The Bible itself mentions Cushites (Africans) interacting with Israelites

Because of this, it is historically reasonable that some Israelites were dark-skinned, and Israelite populations likely ranged in appearance.

However, diversity does not mean uniform Blackness, nor does it exclude lighter-skinned individuals.

The Diaspora Changed Everything:

After repeated exiles—Assyrian, Babylonian, and later Roman—the Israelites were scattered across the known world. This dispersion, known as the Diaspora, radically altered the appearance of Jewish populations over time.

As Jewish communities settled in:

Europe

North Africa

The Middle East

Central Asia

they intermarried, adapted, and developed distinct ethnic subgroups. Over centuries, this produced Jewish populations with a wide range of skin tones.

This is where the modern image of “White Jews” largely comes from—especially from European Jewish communities who lived among Europeans for over a thousand years.

Modern Israel Is Not Ancient Israel:

A major source of confusion is the assumption that the modern State of Israel represents the same entity as ancient biblical Israel. It does not.

Ancient Israel was a covenant nation centered on law, temple worship, and tribal inheritance. Modern Israel is a political nation-state formed in the 20th century, composed of Jews returning from many different regions of the world.

Today’s Israeli population includes:

European Jews

Middle Eastern Jews

African Jews

Asian Jews

This diversity means no single racial appearance defines an Israelite today.

Why the “Black Israelites” Claim Persists

The claim that ancient Israelites were Black often emerges from:

Recognition that biblical people were not European

Historical erasure of African civilizations

Reactions against whitewashed religious imagery

Attempts to reclaim identity through scripture

While these concerns may stem from real historical injustices, they can become misleading when they insist on a single racial identity for all ancient Israelites.

History supports diversity, not racial replacement.

The Problem With Modern Racial Labels

Applying modern racial categories like “Black” and “White” to ancient people is anachronistic. These categories are social constructs developed thousands of years later, mainly in Europe.

Ancient identity was based on:

Tribe

Nation

Language

Covenant

Culture

Not skin color.

Conclusion

The idea that Israelites were once Black and are now White oversimplifies a deeply complex history. Ancient Israelites were a Semitic people from the Middle East, likely darker than Europeans but varied in appearance. Over centuries of exile and migration, Jewish populations became racially diverse.

Rather than a story of racial replacement, history tells a story of dispersion, intermixing, and survival.

Understanding this complexity honors both history and truth—without turning identity into a weapon.

Revelation 3:9 says I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you.

Now think about what was said in Revelation 3:9.

Why Does God Not Punish the Israelites Today?

Readers of the Old Testament often notice how frequently God disciplined ancient Israel through famine, exile, war, and national catastrophe. This raises a natural follow-up question: Why does God not punish the Israelites in the same way today? From biblical, theological, and historical perspectives, the answer lies not in a change in God’s character, but in a change in covenant administration, historical context, and the way divine judgment now operates. God’s justice remains consistent, but the form and focus of His discipline have shifted.

The End of National Covenant Judgment:

In the Old Testament, Israel existed as a theocratic nation directly governed under God’s covenant law. Blessings and punishments were often national and visible, affecting the land, the economy, and political stability. This covenant arrangement meant that collective obedience or rebellion brought collective consequences.

Today, Israel does not function under that same covenant structure in the same way. The Mosaic covenant—with its explicit promises of national blessing and national curse—was tied to Israel’s life in the land under divine law. With the destruction of the Second Temple in 70 AD and the dispersal of the Jewish people, that covenant framework of national enforcement effectively ended. Without a temple, priesthood, sacrificial system, or covenant court, national punishment as described in the Old Testament no longer operates.

The Shift Toward Individual Accountability:

Biblical theology shows a clear movement from corporate punishment to individual responsibility. Later prophetic writings emphasize that each person is accountable for their own actions rather than bearing automatic guilt for the sins of the nation. This shift becomes even clearer in the New Testament, where judgment is framed primarily as personal, moral, and spiritual rather than geopolitical.

God still disciplines, but He does so on an individual level rather than through sweeping national calamities tied to covenant law. The absence of visible national punishment does not indicate divine approval or indifference; it reflects a different mode of accountability.

The Role of Mercy and Divine Patience:

Another major factor is God’s patience. Scripture repeatedly emphasizes that God delays judgment to allow time for repentance. This patience applies not only to Israel but to all nations. The lack of immediate punishment should not be mistaken for the absence of judgment; rather, it reflects God’s restraint.

Historically, God has often allowed long periods to pass before executing judgment. Ancient Israel itself experienced centuries of warnings before exile occurred. In the same way, the modern era is characterized by extended mercy rather than constant visible discipline.

The New Covenant Framework:

Theologically, the New Covenant marks a turning point in how God relates to humanity. Judgment is no longer centered on maintaining a holy nation-state but on transforming hearts. The focus shifts from land, temple, and political power to faith, repentance, and moral renewal.

Under this framework, God’s discipline is primarily spiritual and internal. Consequences still exist—moral, social, and personal—but they are not administered through covenant curses tied to national identity. This applies equally to Jews and Gentiles.

Israel’s Continued Existence as Preservation, Not Punishment:

From a historical perspective, the continued existence of the Jewish people despite exile, persecution, and dispersion is often viewed as evidence of preservation rather than punishment. Instead of repeated destruction, history reflects survival against overwhelming odds. This endurance suggests that God’s relationship with Israel has not ended, but it is being expressed through preservation rather than overt national judgment.

Judgment Deferred, Not Removed:

Importantly, biblical theology does not teach that judgment has disappeared altogether. Instead, it teaches that final judgment has been deferred. Rather than acting through immediate historical punishment, God reserves ultimate justice for a future time. This applies to Israel, other nations, and individuals alike.

The absence of visible punishment today does not imply exemption; it implies postponement. Divine justice, in this view, is comprehensive and unavoidable, but it is not always immediate.

Conclusion:

God does not punish the Israelites today in the same way He did in the Old Testament because the covenant structure, historical setting, and mode of divine judgment have changed. National discipline tied to covenant law has given way to individual accountability under a broader redemptive framework. God’s justice remains intact, but it now operates through patience, mercy, and personal responsibility rather than visible national catastrophe. What appears to be silence or inaction is not abandonment, but restraint—allowing time for repentance before final judgment.

Yesterday, Israelites Were Black, Today Israelites Are White:

Israelites and God's Character: Did someone rewrite God's word?

The Bible provides numerous references to God's unchanging nature. In Malachi 3:6, God declares, "For I, the LORD, do not change; therefore you, O sons of Jacob, are not consumed." This verse highlights the assurance that God's constancy is the reason for Israel's preservation despite their unfaithfulness.

Now compare God's Character from the Old Testament to the New Testament

Why Is God Always Punishing the Israelites and No One Else?

Why Does God Not Punish the Israelites Today? 

Proverbs 3:12.

“For the LORD corrects those he loves, just as a father corrects a child in whom he delights.

Why Is God Always Punishing the Israelites and No One Else?

A common question raised when reading the Old Testament is why God appears to punish the Israelites repeatedly while other nations seem to escape such constant discipline. At first glance, the biblical narrative can give the impression that Israel alone is singled out for divine judgment. However, when examined through biblical, theological, and historical perspectives, a clearer picture emerges. God’s discipline of Israel was not arbitrary, nor was it evidence of cruelty or favoritism in reverse. Instead, it flowed directly from Israel’s unique covenant relationship with God, which carried higher moral and spiritual expectations. Far from blind rage, these punishments were consistently portrayed as corrective, purposeful, and rooted in love.

The Covenant Relationship and Higher Accountability

The primary reason Israel experienced frequent divine discipline lies in the covenant they entered into with God. Unlike other nations, Israel voluntarily agreed to a binding covenant that defined their identity, responsibilities, and destiny. This covenant clearly outlined blessings for obedience and consequences for disobedience. Obedience brought protection, prosperity, and peace, while rebellion brought famine, exile, and suffering.

Because Israel accepted this covenant, they were held to a higher standard. Judgment was not simply about moral failure in a general sense but about breaking explicit promises made to God. In this way, Israel’s punishment was not favoritism but accountability. The closer the relationship, the greater the responsibility.

“You Only Have I Known”: Chosen, Not Exempt

One of the clearest explanations for Israel’s discipline is found in the idea that being chosen does not mean being exempt from judgment. In fact, it means the opposite. God’s declaration that He uniquely “knew” Israel emphasizes intimacy and relationship, not privilege without consequence. Because Israel stood in a special relationship with God, their sins were treated more seriously.

This principle runs counter to modern assumptions about favoritism. In Scripture, divine election does not shield Israel from judgment; it intensifies it. The closer Israel was to God, the more severe the consequences when they abandoned Him.

Divine Discipline as Parental Correction

Biblical theology consistently frames God’s punishment of Israel as parental discipline rather than judicial annihilation. Like a father correcting a child, God’s actions were meant to restore, not destroy. Discipline was a sign of belonging, not rejection.

This distinction is crucial. Israel’s punishments were often temporary and followed by restoration. Even exile, one of the harshest judgments, was accompanied by promises of return, renewal, and forgiveness. The goal was repentance and realignment with God’s will, not permanent destruction.

Israel’s Role as a Model Nation

Israel was chosen to function as a “holy nation” and a visible example of what life under God’s rule looked like. Their laws, worship, and social ethics were meant to reflect God’s character to the surrounding nations. Because of this representative role, Israel’s failures carried broader consequences.

When Israel turned to idolatry, injustice, and moral compromise, it undermined their mission. Discipline served to preserve the integrity of their calling. If Israel was to be a light to the nations, they could not be allowed to live indistinguishably from them.

Persistent Disloyalty and Repeated Violations

Another reason Israel appears to be punished so often is simply because their disobedience was frequent and persistent. The Old Testament repeatedly records cycles of rebellion, warning, punishment, repentance, and restoration. Idolatry, covenant-breaking, and reliance on foreign powers instead of God were recurring patterns.

The abundance of recorded punishments reflects the abundance of recorded rebellion. Scripture is honest about Israel’s failures, not selective. This transparency can give the impression of constant punishment, but it also highlights God’s patience in repeatedly offering chances for repentance.

Judgment of Other Nations

Contrary to the idea that only Israel was judged, the Bible clearly depicts God judging many other nations. The Amorites, Canaanites, Assyrians, Babylonians, and others all faced divine judgment for violence, idolatry, injustice, and arrogance. However, the nature of this judgment often differed.

For nations outside the covenant, judgment was usually portrayed as punitive and final—aimed at stopping extreme wickedness or fulfilling God’s larger redemptive plan. For Israel, judgment was corrective and restorative. The difference was not that God ignored the sins of other nations, but that Israel’s judgment operated within a covenant framework designed to preserve the relationship.

Conclusion

God’s frequent punishment of Israel is best understood not as cruelty or unfairness, but as the natural outcome of a unique covenant relationship. Israel was chosen, not to be spared from discipline, but to be shaped by it. Their punishment reflected higher accountability, parental love, and a divine purpose aimed at restoration. While other nations were also judged, Israel’s discipline was distinct in its corrective nature and long-term goal of reconciliation. Ultimately, the biblical narrative presents a God who disciplines those closest to Him—not because He delights in punishment, but because He is committed to faithfulness, holiness, and redemption.

Yesterday, Israelites Were Black, Today Israelites Are White:

Israelites and God's Character: Did someone rewrite God's word?

The Bible provides numerous references to God's unchanging nature. In Malachi 3:6, God declares, "For I, the LORD, do not change; therefore you, O sons of Jacob, are not consumed." This verse highlights the assurance that God's constancy is the reason for Israel's preservation despite their unfaithfulness.

Now compare God's Character from the Old Testament to the New Testament

Why Is God Always Punishing the Israelites and No One Else?

Why Does God Not Punish the Israelites Today?

What Columbus Reported

• Date: October 11, 1492, near the Americas

• Description: A faint, glimmering light in the distance, rising and falling “like a wax candle”

• Witnesses: Columbus summoned two crew members; one claimed to see it, while the other could not clearly identify it

• Initial Interpretation: Columbus believed it might signal nearby land, though he later noted it seemed to rise from the sea and move upward

Possible Explanations

• Bioluminescent Fireworms: A leading theory suggests the light came from the mating displays of Bermuda fireworms (Odontosyllis), which emit greenish light and can appear to move across the water.

• Other Marine Phosphorescence: Various glowing sea organisms could have produced similar effects.

• Atmospheric or Distant Lights: Mirages, shoreline fires, or canoe lights may have been misperceived at sea.

• Psychological Factors: Fatigue and anticipation after a long voyage could have influenced perception.

• Extraterrestrial Claims: Some modern interpretations—popularized by shows like Ancient Aliens—propose alien technology, though no historical evidence supports this view.

Context
Seen against the tension and uncertainty of the voyage, Columbus’s report reflects how unfamiliar natural phenomena were often mysterious to early explorers, later inviting speculation far beyond their likely explanations.

Bioluminescent fireworms—most notably Odontosyllis phosphorea and Odontosyllis enopla—are marine polychaete worms found in both the Atlantic and Pacific Oceans. They are best known for their striking blue-green bioluminescent mating displays, among the most dramatic light phenomena in the sea.

Mating Rituals
About 45 minutes after sunset, typically a few days after a full moon, female fireworms rise from the seafloor and release glowing mucus while swimming in tight, luminous circles. This light attracts males, which race upward from below like bright, comet-shaped streaks. The synchronized display lasts roughly 30 minutes and culminates in the release of eggs and sperm into the surrounding water, creating a brief but intense light show.

Bioluminescence Chemistry
Their glow results from a distinctive, oxygen-dependent luciferase enzyme acting on a sulfur-containing luciferin. This reaction produces a vivid, stable blue-green light that is unusually long-lasting compared to many other bioluminescent organisms.

Habitat and Behavior
Fireworms are commonly found in the Caribbean, around Bermuda, and off Southern California. They normally live on the seafloor, where they feed on corals and sponges, emerging primarily for reproduction.

Historical and Biological Notes

• The glowing display has been proposed—though never proven—as a possible explanation for the “mysterious light” reported by Christopher Columbus in 1492.

• While bioluminescence is mainly used for mating, it may also help deter predators.

• Fireworms are small, measuring about six-tenths of an inch in length, yet capable of producing an outsized visual spectacle.

Ezekiel 5:10 — Is It Real?

Understanding God’s character is important when reading difficult passages in Scripture. One example is this verse from the Bible:

“Therefore in your midst parents will eat their children, and children will eat their parents. I will punish you and scatter to the winds all who survive.”

— Ezekiel 5:10

Note: Did God truly say this, or was it added later? And where are the original tablets or writings connected to the Book of Ezekiel?

Note: The concept that "God is not bipolar" argues that God does not have unpredictable mood swings, switching between love and wrath, but is consistently good and loving, as portrayed through Jesus.

When people talk about “the real tablets” of Ezekiel, they are usually referring to a few different things—some archaeological, some biblical.

1. The Archaeological “Ezekiel Plates”

There is a collection often referred to as the Ezekiel Plates, consisting of 66 stone tiles inscribed in Hebrew with the text of the Book of Ezekiel.

Discovery: These plates were reportedly found in the late 19th or early 20th century near the traditional tomb of the prophet Ezekiel in Al Kifl, Iraq.

Unique Feature: Unlike most ancient inscriptions that are carved into stone, the letters on these plates are raised.

Significance: Some believe they may represent extremely early biblical texts, possibly dating back hundreds or even thousands of years. However, they have not received the same level of scholarly verification as discoveries like the Dead Sea Scrolls.

Current Location: The plates are said to be housed at the Yad Ben-Zvi Institute in Jerusalem.

2. The “Sticks” in Ezekiel 37

In Ezekiel 37:15–23, God commands Ezekiel to take two “sticks” and write on them.

Meaning of “Stick”: Many scholars understand the Hebrew word ‘êṣ to mean wooden writing tablets, possibly coated with wax, which were commonly used in ancient Babylon.

Symbolism: One tablet represented Judah and the other Joseph. Joining them together symbolized the future reunification of the divided tribes of Israel.

3. The Clay Tablet in Ezekiel 4

In Ezekiel 4:1, Ezekiel is instructed to take a brick—or clay tablet—and draw the siege of Jerusalem on it.

Cultural Context: Clay tablets were a common writing and drawing surface in Babylonian society during Ezekiel’s exile, making this a historically consistent prophetic sign-act.

Taken together, these details show that Ezekiel’s message was delivered through symbolic actions and written media common to his time. The harsh language in Ezekiel 5:10 reflects prophetic judgment imagery, not a loss of God’s character, but a warning rooted in historical judgment and covenant consequences.