It has long been claimed by the leaders of camps that their purple and gold garments are drawn from Scripture, as a symbol of royal heritage and divine honor. Their defense sounds convincing to the unlearned, but a deeper look at the Word exposes a carefully woven deception. To understand the truth, one must begin with what the Torah actually commands concerning color, priesthood, and consecration—before seeing how men have twisted those symbols for their own exaltation.
In the Torah, the command for color appears within the garments of the priesthood. Gold, blue, purple, and scarlet thread were used together, woven with fine linen for Aharon and his sons—who are the tribe of Lewi—ministered before 𐤉𐤄𐤅𐤄 (YaHU’aH) (Exodus 28:5–6; 39:2–3). These colors were consecrated for service in the Tabernacle. They were not royal fashion; they were sacred threads signifying humility, obedience, and divine separation. The priestly garments were consecrated for service only within the dwelling place of 𐤉𐤄𐤅𐤄 (YaHU’aH), never outside the land where He placed His Name, and never in the lands of captivity or among pagan nations.
As it is written, “And they will be upon Aharon and upon his sons, when they come in unto the Tent of Appointment, or when they come near unto the altar to minister in the consecrated place; that they bear not iniquity, and die: it will be a statute forever unto him and his seed after him” —Exodus 28:43. When the people were scattered, the garments could no longer be worn, for the command was bound to the chosen dwelling: “Take heed to yourself that you offer not your burnt offerings in every place that you see, but in the place which 𐤉𐤄𐤅𐤄 (YaHU’aH) will choose in one of your tribes” —Deuteronomy 12:13–14.
Even in exile, the priests laid aside their garments, for no service could be offered in foreign lands, as the prophet lamented, “The face of 𐤉𐤄𐤅𐤄 (YaHU’aH) has scattered them; He will no more regard them” —Lamentations 4:16. Only upon return, He restores the priesthood with new garments, declaring, “Behold, I have caused your iniquity to pass from you, and I will clothe you with change of garments” —ZakarYAHU (Zechariah) 3:4. Thus, it is clear that the priestly garments were never worn lawfully in captivity or in pagan lands, for their consecration remained bound to the altar, the covenant, and the dwelling of 𐤉𐤄𐤅𐤄 (YaHU’aH) alone. No other Yashar’al were instructed to wear these colors as a badge of honor or identity. The Torah never commanded purple and gold as two sole colors of representation—they were part of a broader divine pattern used only for priestly service.
In scripture, when purple and gold appeared outside priestly command, they often marked pride, idolatry, or corruption. Kings of the nations arrayed themselves in these colors to project authority and pride. While the Scriptures do not explicitly record examples of pagan kings wearing purple as a common practice, historical evidence confirms that purple dye was a symbol of imperial power and pagan rule. For instance, the Roman and later Byzantine Emperors strictly controlled the production of Tyrian purple—a costly dye derived from sea snails—to reserve it exclusively for imperial garments, signaling untouchable, divine-like authority.
Scripture itself reflects this truth through the accounts of pagan kings appointing chosen Hebrews to wear purple and gold. For example, Belshazzar clothed Dani'AL in purple and placed a gold chain around his neck to exalt himself before judgment (Dani'AL 5:7; 5:29). These moments reveal that such honors flowed from Gentile kings to Hebrews under foreign authority, confirming that these colors represented human esteem, not divine appointment. Babylon and Rome wrapped themselves in such splendor to mock what they called 'sacredness'—a term corrupted by pagan translation and practice (Revelation 17:4). In truth, these empires used sacred imagery for vanity, not consecration. Only those appointed by 𐤉𐤄𐤅𐤄 (YaHU’aH) were permitted to bear them, with other appointed colors, in righteousness (Exodus 28:5–6; 39:2–3).
The story of Yonathan (Johnathan), son of MattithYAHU, illustrates this perfectly. He was lifted up by the Gentile king Alexander Balas, who clothed him in purple and placed a golden crown upon his head (1 Makkabiym (Maccabees) 10:20). For a moment, he seemed honored among the nations, yet that honor was born of compromise, not covenant. Entangled in the politics of pagans, Yonathan was betrayed by Tryphon—the very ally he had trusted—and slain in cold blood. His rise through Gentile favor ended in downfall and grief.
From Yonathan’s fall rose his brother Shimon (Simon), who, like Yonathan, was a Lewite by birth but stood as a true Lewite in his walk—one who knew and upheld the Torah. Shimon refused the friendship of kings and chose the covenant of truth. He was of the tribe of Lewi, the priestly line that was established by 𐤉𐤄𐤅𐤄 (YaHU’aH) to serve before Him (Numbers 3:6–10). Under his leadership, the land was purified, foreign tribute abolished, the Torah restored, and peace reestablished.
However, though 𐤉𐤄𐤅𐤄 (YaHU’aH) gave deliverance to the people through Shimon, the record shows that the people exalted Shimon rather than the Source of their salvation. And in the entire scroll of the Makkabiym, there is not one witness that Shimon ever exalted 𐤉𐤄𐤅𐤄 (YaHU’aH) or gave esteem to Him publicly for the victory and peace that came upon the land. Instead, the people magnified his name, decreed his authority, and commanded remembrance of his deeds—engraving them in brass and clothing him in purple and gold.
And Shimon fully accepted all (Makkabiym Ri’shon 14:27, 43-49). Yet, the Word declares plainly, “Before destruction the heart of man is haughty, and before esteem is humility” —Mashaliym (Proverbs) 18:12. This truth stands unshakable: no man can claim the esteem that belongs only to 𐤉𐤄𐤅𐤄 (YaHU’aH). The silence of esteem to Him in the Makkabiym record exposes the heart of that generation—honoring the vessel while forgetting the One who sent it. And as it is written, “𐤉𐤄𐤅𐤄 (YaHU’aH) alone will be exalted in that day” —YashaYAHU (Isaiah) 2:17.
And damningly, though Shimon, son of MattithYAHU, was greatly favored by 𐤉𐤄𐤅𐤄 (YaHU’aH) to bring deliverance to His people, he did not remain under the full discernment of divine instruction. His strength and courage were used by 𐤉𐤄𐤅𐤄 (YaHU’aH) to liberate the nation from foreign oppression, yet he accepted honors that were decreed by men and not commanded from above. He even commanded that a day of remembrance be established in his honor, a decision that crossed the boundary of divine authority, for no man may command remembrance apart from what 𐤉𐤄𐤅𐤄 (YaHU’aH) has appointed.
As Moshah was commanded to warn the people, saying they must “not add to the Torah nor take away from it,” (Dabarim (Deuteronomy) 4:2), so also was Shimon bound to seek 𐤉𐤄𐤅𐤄 (YaHU’aH) in all matters and move only according to His will. Only Moshah was commanded directly by 𐤉𐤄𐤅𐤄 (YaHU’aH) to establish appointed and eternal times (Exodus 12:1–2; Leviticus 23:1–4; Numbers 28:1–2; Deuteronomy 16:1).
"So, the prophetic warnings stood fulfilled, and the climax of Shimon’s human exaltation was realized not by foreign enemies, but from within his own inner circle. As recorded in 1 Makkabiym (1 Maccabees) 16:11–17, Ptolemy the son of Abubus, Shimon’s own son-in-law and governor, was consumed by pride and a determination to seize the country. He deceitfully lured Shimon and his two sons to a fortress, where he murdered all three at a banquet. This ultimate betrayal by his 'own familiar friend' proved that authority and honor derived from men, rather than from 𐤉𐤄𐤅𐤄 (YaHU’aH), will always end in judgment.
Heresy, particularly of those who sport purple and gold, is founded on doctrinal disorder, beginning with the priesthood. The Word is clear that only the sons of Aharon from the tribe of Lewi can serve as priests. No command was ever given for any other tribe to hold that office. As it is written, “And you will appoint Aharon and his sons, and they will guard their priesthood… it will be a statute forever unto them” —Numbers 3:10. The priesthood is a covenant inheritance consecrated by 𐤉𐤄𐤅𐤄 (YaHU’aH) and cannot pass to any tribe outside the house of Lewi. This stands in direct contradiction to how camps operate today during exile, appointing men they assume are from various tribes, using a 12 tribes' chart that cannot be backed by scripture or history—as “priests” or “high priests” without regard for the lineage ordained by Torah. By doing so, they establish positions that 𐤉𐤄𐤅𐤄 (YaHU’aH) never commanded, exalting structure and title above the eternal order He placed through Aharon and his sons.
The deception deepens through their doctrine. Camps teach that the tribe of Lewi is the Haitian people, yet the Scriptures reveal otherwise. 𐤉𐤄𐤅𐤄 (YaHU’aH) swore that Lewi would be scattered among all the tribes (Genesis 49:5–7; Deuteronomy 33:8–10). Their inheritance was service, not land. They were distributed throughout Yashar’al as ministers of the Torah, never confined to one people or region. To claim otherwise is to deny both prophecy and covenant order.
This unauthorized exaltation leads to predictable consequences, as seen in the fate of Shimon. Though chosen as a vessel for deliverance, he was not divinely appointed as priest by 𐤉𐤄𐤅𐤄 (YaHU’aH). Consequently and damningly, unlike those whom 𐤉𐤄𐤅𐤄 (YaHU’aH) personally appointed and warned through His malakim, Shimon received no direct word of caution before his betrayal. King Dawid declared in Tahilliym (Psalms) 41:9, “Even my own familiar friend in whom I trusted, who ate of my bread, has lifted up his heel against me." And in Mikah (Micah) 7:5–6, the direction is clear, “Trust not in a friend, put no confidence in a guide: keep the doors of your mouth from her that lies in your bosom. For the son dishonors the father... a man’s enemies are the men of his own house.” So, the prophetic warnings stood fulfilled: His betrayer rose from within his own house, revealing that human exaltation—though clothed in purple and gold, and honored by decrees of men—cannot replace the true guidance that flows only from the mouth of 𐤉𐤄𐤅𐤄 (YaHU’aH).
Furthermore, the claim to the purple and gold is based on imitation, not command. Today, these same colors are taken up again—not by the priestly line, but by those imitating power.
IUIC and similar groups claim their purple and gold garments follow scriptural example. They cite Mordekai in Esther 8:15, Zerubbabel in 1 Esdras 3:5–6, and even 𐤉𐤄𐤅𐤔𐤏 (Yahusha) in Yahuchanan (John) 19:2–5, where the Romans mocked Him in a purple robe. But they ignore that none of these examples were commands to the people by 𐤉𐤄𐤅𐤄 (YaHU’aH). Mordekai’s garment was a royal reward, not a Torah ordinance. Zerubbabel’s robe was a gift of the Gentiles. And the purple placed on 𐤉𐤄𐤅𐤔𐤏 (Yahusha) was an act of blasphemy, not consecration. To claim that these moments justify their attire is to confuse honor with mockery and consecration with imitation.
The definitive proof that these colors were never intended for mass wear, outside of the specific Priesthood command, lies in the very decree that honored Shimon. The people who issued this decree knew that colors of purple and gold were not simply a common attire for the people—unlike the heresy of IUIC. As Makkabiym Ri’shon (1 Maccabees) 14:43 confirms: “Also that it should be lawful for him to wear purple clothing, and gold; and that it should not be lawful for any of the people or the priests to break any of these things, or to gainsay his words, or to call an assembly in the land without him, or to be clothed in purple, or to wear a golden buckle.” This decree explicitly forbade the general people and even the priests from wearing these items, demonstrating that even this human-ordained honor was not meant for the masses.
This distortion exposes the breath behind IUIC’s display. Their use of purple and gold is not rooted in priestly obedience but in Roman imitation. Their organizational ranks—bishops, captains, deacons—come directly from the Roman church. Their legal structure functions under Gentile law. IUIC walks under a 501(c)(3) covenant with Caesar—not under 𐤉𐤄𐤅𐤔𐤏 (Yahusha). They uphold the Roman image of “the lord” and “jesus,” not the true Redeemer. These are the same so-called Black leaders 𐤉𐤄𐤅𐤔𐤏 (Yahusha) warned us about—appearing righteous on the outside while leading the flock straight into deception and destruction. Their public pageantry resembles Caesar’s legions more than the service of the Lewites. They parade through captivity dressed in the colors of empire, believing themselves kings while still under the dominion of those they mimic.
The clearest case in point: Any assembly that threatens others with the weapons of Caesar reveals the master it serves. When a group uses legal systems of Rome to silence truth, it shows its covenant is not with 𐤉𐤄𐤅𐤄 (YaHU’aH) but with the powers of this fallen empire. The Word teaches, “No man can serve two masters; for either he will hate the one, and love the other” (MattithYAHU 6:24). Those truly anointed by the AL’mighty stand on His authority alone—never on corporate protection, 501(c)(3) alliances, or legal intimidation. The prophets did not hire lawyers to defend the truth; they spoke by the Breath of 𐤉𐤄𐤅𐤄 (YaHU’aH) and suffered joyfully for righteousness’ sake. When organizations build their defense on the laws of men instead of the Torah of the Most High, their fruit testifies plainly: they serve empire, not the AL’mighty.
Thus, the revelation stands: Camps wear purple and gold out of pride, not consecration. They have taken the colors once commanded for the priesthood and turned them into a uniform of rebellion. What was sacred in the hands of Aharon and restored through Shimon has been profaned through self-exaltation. They march beneath the very colors Rome used to mock 𐤉𐤄𐤅𐤔𐤏 (Yahusha), claiming freedom while serving the same empire’s breath.
Bottom Line
Their garments proclaim not the covenant of 𐤉𐤄𐤅𐤄 (YaHU’aH), but the legacy of Babylon.
Purple and gold indeed reflect 𐤉𐤄𐤅𐤄 (YaHU’aH)’s beauty when woven by His command. But in the hands of the proud, they become signs of vanity and presumption. Shimon’s honors were tied to the covenant's restoration, though flawed by human pride; the camps' are carnal and imitative. The true difference is revealed at the end: Shimon’s colors honored the restoration of the covenant but was commanded by the people and not according to 𐤉𐤄𐤅𐤄 (YaHU’aH) and His Law. Others color the honor Rome, a people who manipulate scripture to establish a rebellious people, all while not only in captivity, but willing joined with the system that oppresses them. And what is born of man’s pride will perish with it, but what is born of 𐤉𐤄𐤅𐤄 (YaHU’aH) endures forever.
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