DID YOU KNOW?

THE GOSPELS WERE NOT WRITTEN BY WITNESSES

ORIGINS OF CHRISTIAN THEOLOGY

MISINTERPRETATIONS OF THE HEBREW TORAH

WRITING IN THE SAND 

WHO IS “HIS ”REDEEMER?

THE CHRISTIAN CRUSADES

BELIEVE IT ON FAITH

IS JESUS THE SON OF THE GOD OF ISRAEL?

REAL NEGRO HISTORY

THE SLAVE SHIP NAMED "JESUS"

PRAYING FOR BLESSINGS

WAS JESUS ALSO GOD IN THE FLESH

MENTAL HEALTH OR DEMON POSSESSION

DO WE BELIEVE IN JESUS?

CONTRADICTIONS

CHRISTIANITY AND THE SLAVE TRADE

SLAIN IN THE SPIRIT

AND HE TOOK BREAD AND GAVE THANKS

ADDITIONS OR INTERPOLATION

WHO IS THE MESSIAH?

CIRCUMCISION OF THE HEART

SCHOLARLY RESOURCES

VIDEOS

Did You Know that every English Bible is a significantly translated and heavily diluted Westernized rendition of the rich history and culture of the melanated Hebrew people? Without an open-minded perspective and an ability to step back emotionally, the Hebrew scriptures tend to be grossly misinterpreted due to the influence of the conditioned Western mindset. This fundamental oversight has led many to adopt mistaken beliefs, false names, distorted images, spurious prophets, misinterpreted symbols and customs, and unauthorized approaches to worshiping the Creator—essentially, traditions of men. These, however, were never divinely ordained by the Heavenly Father and did not originate from His people, the Hebrews, as depicted in the Bible.

It's widely acknowledged that the Christian New Testament contains numerous significant contradictions when compared to the Old Testament, upon which the Christian religion heavily relies. Esteemed scholars have ascertained that the Christian New Testament includes approximately 400,000 scribal errors. The discrepancies between the New and Old Testaments are quite apparent. Many of these errors and variations primarily involve misspellings or the usage of synonyms, along with instances of definite articles alongside proper names. Additionally, some errors pertain to verses of scripture that were added and are not present in the original text. It's crucial to note that no complete original manuscript from that time exists today. Given these challenges in authenticating the Christian New Testament, questions naturally arise about the trustworthiness of what individuals have been taught concerning the New Testament messiah, Jesus of Nazareth, within the Christian context.

Irrespective of the decades of debate and dispute surrounding the Christian New Testament, the evidence underscores that the Hebrew ToRaH and the Christian New Testament represent two distinct cultures that are in conflict. It is readily apparent that the practices of the Hebrew culture in the Old Testament, such as the prohibition of creating images or idols for worship, the avoidance of pagan traditions, and the devotion to the singular deity YaHuWaH, did not seamlessly transition to the Christian New Testament. In the Old Testament, we observe that the ancient Hebrews were never commanded by YaHuWaH to establish a formal religion or to engage in the worship of the Creator through pagan customs, holidays, the creation of images or statues, the use of symbols, or the crafting of idols resembling any entity or object. This leads to the question of who assumed the authority to introduce these elements into the Hebrew ToRaH?

Our extensive and unbiased seven-month exploration of the Hebrew ToRaH has provided us with compelling insights. These revelations make it abundantly clear that the Christian religion lacks a solid foundation. Why? Because the New Testament and the entire edifice of Christianity are fundamentally reliant on the Hebrew Old Testament.

A historical inquiry reveals that the Roman Catholic Church, with its Council of Nicaea, gave rise to various interpretations of their solar-centered religion (Astrolatry), which was founded on the celestial movements of the sun and stars. In the United States alone, there are around 200 Christian denominations, and astonishingly, this number escalates to a staggering 45,000 worldwide. It comes as no surprise that this widely embraced and emotionally charged aspect of their pagan faith, which often compromises the truth, continues to exert substantial influence.

It's worth noting that throughout history, long before the messiah of the Christian New Testament, many other cultures featured various deities or saviors/Christs. Numerous of these figures were considered demigods, just like the Christian portrayal of the European Jesus.

TOP 10 Dying and Rising Gods before Jesus Christ

It's widely agreed upon by scholars that Mark, Luke, Matthew, and John were the not actual authors of the Gospels associated with their names, primarily due to the timeline. Given their estimated ages in 36 C.E., Mark would have been 119 years old by 125 C.C., and if the other disciples and apostles were also thirty years old in 36 C.E., they would have reached the age of 169 by 175 C.E. Hence, it's logical to conclude that the Gospels were written by unknown individuals who were not direct disciples, apostles, or firsthand witnesses to the events they describe.

The historical record indicates that Mark, Luke, Matthew, and John, traditionally attributed as the authors of the Gospels in the New Testament, likely knew and wrote in Greek. Here’s a detailed look at the evidence and scholarly consensus regarding their familiarity with Greek:

Mark

1. Historical Context: The Gospel of Mark is widely considered to be the earliest of the four Gospels, likely written around 70 CE.

2. Language Use: Scholars note that Mark’s Greek is relatively simple and unpolished, which suggests that while he was not highly educated in Greek, he was capable of writing in it. This is consistent with the lingua franca of the Eastern Mediterranean at the time.

3. Scholarly Evidence:

   • Raymond E. Brown in An Introduction to the New Testament points out that the Gospel of Mark shows familiarity with Greek idioms and expressions (Brown, 1997).

Luke

1. Historical Context: The Gospel of Luke and the Acts of the Apostles are attributed to Luke, a physician and companion of Paul. These texts are thought to have been written around 85-90 CE.

2. Language Use: Luke’s Greek is considered more sophisticated and polished compared to Mark’s, indicating a higher level of education and proficiency in the language.

3. Scholarly Evidence:

   • Joseph A. Fitzmyer in The Gospel According to Luke discusses Luke’s fluency in Greek and his ability to use various literary forms and styles (Fitzmyer, 1981).

Matthew

1. Historical Context: The Gospel of Matthew is believed to have been written around 80-90 CE. There is some debate about whether the original was written in Hebrew or Aramaic and later translated into Greek.

2. Language Use: The Greek of Matthew shows a good command of the language, though it also reflects Semitic influences, suggesting that the author was bilingual.

3. Scholarly Evidence:

   • W.D. Davies and Dale C. Allison in The Gospel According to Saint Matthew argue that while Matthew’s Greek is influenced by Semitic languages, it is nonetheless proficient (Davies & Allison, 1988).

John

1. Historical Context: The Gospel of John is usually dated to around 90-100 CE. The author is traditionally identified as John the Apostle, though this attribution is debated.

2. Language Use: The Greek used in John is unique and exhibits a different style compared to the Synoptic Gospels (Matthew, Mark, and Luke). It is characterized by simplicity yet profound theological depth.

3. Scholarly Evidence:

   • D.A. Carson in The Gospel According to John explores the distinctive use of Greek in John’s Gospel and the likelihood that the author was fluent in the language (Carson, 1991).

Summary

• Greek as Lingua Franca: During the time the Gospels were written, Koine Greek was the common language of the Eastern Mediterranean, used widely for writing and communication across diverse cultures.

• Manuscript Evidence: The earliest manuscript evidence of the New Testament texts is in Greek, which supports the conclusion that the authors wrote in Greek or that their works were quickly translated into Greek.

Conclusion

While the exact linguistic backgrounds of Mark, Luke, Matthew, and John cannot be determined with complete certainty, the evidence strongly suggests that they knew and wrote in Greek. The use of Greek facilitated the spread of their writings across the Hellenistic world, reaching a broad audience within the Roman Empire.

The evidence teaches us that the Christian New Testament was primarily written in Greek. This Greek is known as Koine Greek, which was the common language of the Eastern Mediterranean and the Roman Empire during the first century AD. These writers thought in Greek, as evidenced by the numerous parallels between the Christian New Testament messiah and at least ten earlier Greek demigods who died and rose again. In Greek mythology and culture, the concept of an intermediary between the Creator and mankind is an established and ancient Greek belief. This idea is reflected in the portrayal of Jesus and is supported by Paul in the Christian New Testament.

1 Timothy 2:5

5 For there is one God, and one mediator between God and men, the man Christ Jesus;

This idea is distinctly Greek and is never found in the Hebrew TaNaKh. While the God of Israel did have prophets, whom he spoke through, the Israelites could directly pray to the God of Israel without a mediator, and this was always intended with His chosen people. Unlike Christianity, Adam and Eve, Noah, Abraham, Isaac, Jacob, Moses, Joshua, Samuel, David, Elijah, Jeremiah, and Daniel each communicated directly with the God of Israel, YaHuWaH, without the need for a mediator. These figures, among others in the Hebrew TaNaKh, exemplify diverse forms of direct communion with YaHuWaH, highlighting a personal relationship and immediate access without an intermediary.

Research teaches us that the Greek language is integral to the Greco-Roman world, which heavily practiced idolatry. Some contend that the Christian New Testament is divinely inspired. However, one might logically question why the God of Israel would choose prophets from a culture deeply entrenched in idolatry to communicate His divine teachings. He wouldn't, because, after the book of Malachi, the last of the prophets, the Hebrew TaNaKh ends with nothing more to add, as it already teaches all that will happen. It’s also important to note that the God of Israel never chose any of the so-called prophets in the Christian New Testament.

Here are some valid scholarly resources and evidence supporting the New Testament writings being in Greek:

1. Bruce M. Metzger's "The Text of the New Testament: Its Transmission, Corruption, and Restoration":

   • Metzger is a renowned biblical scholar, and his work provides comprehensive evidence and discussion on the original languages of the New Testament manuscripts.

   • [Reference: Metzger, Bruce M. The Text of the New Testament: Its Transmission, Corruption, and Restoration. Oxford University Press, 2005.]

2. Kurt and Barbara Aland's "The Text of the New Testament":

   • This scholarly work includes detailed analysis and evidence regarding the Greek manuscripts of the New Testament.

   • [Reference: Aland, Kurt, and Barbara Aland. The Text of the New Testament. William B. Eerdmans Publishing Company, 1995.]

3. The Greek New Testament (Nestle-Aland Novum Testamentum Graece):

   • This critical edition of the Greek New Testament is used by scholars worldwide and is based on extensive research of ancient Greek manuscripts.

   • [Reference: Nestle-Aland. Novum Testamentum Graece. Deutsche Bibelgesellschaft, 2012.]

4. The New Testament in Antiquity: A Survey of the New Testament within Its Cultural Contexts by Gary M. Burge, Lynn H. Cohick, and Gene L. Green:

   • This book provides context and analysis of the New Testament writings, including discussions on their original language.

   • [Reference: Burge, Gary M., Lynn H. Cohick, and Gene L. Green. The New Testament in Antiquity: A Survey of the New Testament within Its Cultural Contexts. Zondervan, 2009.]

5. The Cambridge History of Christianity, Volume 1: Origins to Constantine:

   • This volume includes discussions on the linguistic and cultural context of early Christian writings, affirming the use of Koine Greek.

   • [Reference: Esler, Philip F., ed. The Early Christian World. Routledge, 2000.]

These sources confirm that the Christian New Testament was written in Koine Greek, which was the lingua franca of the Eastern Mediterranean during the time of its composition.

the Greco-Roman world's support for idolatry

Here are several scholarly resources and references that provide evidence of the Greco-Roman world's support for idolatry and demigods:

1. "The Religions of the Roman Empire" by John Ferguson:

   • This book explores the various religious practices within the Roman Empire, highlighting the prevalence of idolatry and the worship of demigods.

   • [Ferguson, John. The Religions of the Roman Empire. Cornell University Press, 1970.]

2. "The Gods of Ancient Rome: Religion in Everyday Life from Archaic to Imperial Times" by Robert Turcan:

   • Turcan's work delves into the religious practices of ancient Rome, including the worship of multiple gods and demigods.

   • [Turcan, Robert. The Gods of Ancient Rome: Religion in Everyday Life from Archaic to Imperial Times. Routledge, 2001.]

3. "The Roman Cult of Mithras: The God and His Mysteries" by Manfred Clauss:

   • This book focuses on the Mithraic mysteries, a prominent cult in the Roman Empire that reflects the broader Greco-Roman idolatrous practices.

   • [Clauss, Manfred. The Roman Cult of Mithras: The God and His Mysteries. Routledge, 2000.]

4. "Greek Religion" by Walter Burkert:

   • Burkert's comprehensive study of Greek religion covers the various gods, rituals, and beliefs, including the role of demigods.

   • [Burkert, Walter. Greek Religion. Harvard University Press, 1985.]

5. "The Oxford Handbook of Greek Religion" edited by Esther Eidinow and Julia Kindt:

   • This handbook includes essays from various scholars on different aspects of Greek religion, including idolatry and the worship of demigods.

   • [Eidinow, Esther, and Julia Kindt, eds. The Oxford Handbook of Greek Religion. Oxford University Press, 2015.]

6. "Religion in the Roman Empire" by Jörg Rüpke:

   • Rüpke's book provides a detailed overview of religious practices in the Roman Empire, highlighting the prevalence of idolatry and the incorporation of Greek religious elements.

   • [Rüpke, Jörg. Religion in the Roman Empire. Wiley-Blackwell, 2007.]

These resources collectively provide a comprehensive view of the religious landscape in the Greco-Roman world, emphasizing the significant role of idolatry and the worship of demigods in that culture.

the Christian New Testament authorship

The authorship of many books in the Christian New Testament is a subject of scholarly debate, and several sources discuss the idea that the texts were written by unknown authors. Here are some valid scholarly resources and references that address this topic:

1. "The New Testament: A Historical Introduction to the Early Christian Writings" by Bart D. Ehrman:

   • Ehrman, a well-respected New Testament scholar, discusses the uncertain authorship of several New Testament books, particularly the Gospels.

   • [Ehrman, Bart D. The New Testament: A Historical Introduction to the Early Christian Writings. Oxford University Press, 2015.]

2. "Forged: Writing in the Name of God--Why the Bible's Authors Are Not Who We Think They Are" by Bart D. Ehrman:

   • In this book, Ehrman explores the concept of pseudepigraphy in the New Testament, providing evidence that many of its books were written under false names.

   • [Ehrman, Bart D. Forged: Writing in the Name of God--Why the Bible's Authors Are Not Who We Think They Are. HarperOne, 2011.]

3. "An Introduction to the New Testament" by Raymond E. Brown:

   • Brown provides a critical analysis of the New Testament, including discussions on the uncertain authorship of various texts.

   • [Brown, Raymond E. An Introduction to the New Testament. Yale University Press, 1997.]

4. "Who Wrote the New Testament? The Making of the Christian Myth" by Burton L. Mack:

   • Mack explores the historical and literary context of the New Testament writings, arguing that many of the texts were authored by unknown figures.

   • [Mack, Burton L. Who Wrote the New Testament? The Making of the Christian Myth. HarperOne, 1995.]

5. "The Authorship of the New Testament Books" in "The Oxford Handbook of Biblical Studies" edited by J.W. Rogerson and Judith M. Lieu:

   • This handbook includes scholarly essays on various aspects of biblical studies, with specific sections addressing the authorship of New Testament books.

   • [Rogerson, J.W., and Judith M. Lieu, eds. The Oxford Handbook of Biblical Studies. Oxford University Press, 2006.]

6. "The New Testament and Its Authors" by Harry Y. Gamble:

   • Gamble's work examines the historical evidence regarding the authorship of New Testament books, supporting the view that many were written by unknown authors.

   • [Gamble, Harry Y. The New Testament and Its Authors. Fortress Press, 1989.]

These resources provide comprehensive analyses and evidence regarding the authorship of the New Testament, supporting the scholarly consensus that many of its books were written by unknown or pseudonymous authors.

Textus Deceptus

A third of the world's population, equivalent to over 2 billion people, adheres to Christian theology. At the heart of this religion lies the Christian New Testament, which narrates the birth, life, death, and resurrection of their redemptive figure or demigod/Christ (a mythical belief in a divine offspring of a god and a mortal) named Jesus. In other sects, he may be referred to as YeShuWA, YaHuWShuWA, YaHaWaShi, YaHUShA, and various other names. For Christians, their New Testament serves as the cornerstone of their faith. How familiar are you with the details surrounding the Greek manuscripts from which all New Testament bibles are derived?

Origins of Christian Theology: Distinct from the Ancient Hebrews

Christian theology did not exist during the time of the ancient Hebrews. The term "Christian" specifically refers to followers of Jesus Christ, and Jesus lived during the 1st century CE, well after the time of the ancient Hebrews. The ancient Hebrews, also known as the Israelites, were the people of the Old Testament, and their way of life is reflected in the Hebrew Bible, which Christians also refer to as the Old Testament.

Christian theology began to take shape in the early centuries CE, as followers of Jesus Christ sought to understand and articulate their beliefs about Jesus, God, and salvation. The foundational period for Christian theology is considered to be from the 1st to the 4th centuries CE, with key theological concepts being developed during this time.

Before the emergence of Christianity, the beliefs of the ancient Hebrews centered around their covenant with YaHuWaH, as outlined in the Hebrew ToRaH (Old Testament). Christian theology, as a distinct system of beliefs, outside of the Hebrew ToRaH and emerged later in history within the context of the early Christian communities.

Respecting whats Sacred: Avoiding Jesus in the Hebrew ToRaH

Here in Western culture, we are conditioned to always look for Jesus in the Hebrew ToRaH, however, that is adding to the ToRaH. In ancient times, no one dared integrate their version or concept of a savior (let alone a Christian New Testament savior) into the Hebrew ToRaH as that would be a violation or sin against the ToRaH (unlike Christian teachings, sin is breaking any of YaHuWaH's commandments).

Since the nation back then followed the ToRaH the Hebrews knew that in the end, YaHuWaH was always going to be their salvation (Ezekiel 36) and that the final MaShiYaCh would be raised among Israel at some point in time as a regular human, from a man's seed (sperm), not a demigod (Roman mythology) by way of a holy spirit.

This MaShiYaCh would then usher in many fulfillments, causing worldwide change, ultimately setting it up for YaHuWaH's deliverance of Israel from where He scattered them, here in the Americas and all over the world (Ezekiel 37). The Christian New Testament strongly emphasizes the dual nature of their Messiah, portraying him as both human and divine, a concept aimed at justifying his ability to perform miracles. However, this narrative contradicts itself, as prophecies indicate that the true end-time MaShiYaCh will be entirely human, expressing reverence for YaHuWaH, with no mention of death in those prophecies.

Unveiling the True Meaning of HIS Art

In a remote tourist marketplace, an art design of what appeared to be a number six on a cobblestone walkway became a viral sensation over the years. Social media buzzed with interpretations and thousands of comments as to its meaning. Eventually, a group traced down the artist, who had passed away but left behind an art diary.

In it, he revealed that the design took a month to create and was, in fact, a number nine—a heartfelt tribute to his daughter who died at the young age of 9. The story serves as a powerful lesson that, while opinions are valid, the true meaning of art is best understood by seeking the perspective of the original artist. It highlights how the accepted interpretation of the number six shaped years of misunderstanding, unveiling the poignant truth of the number nine.

Living life based on misinterpretation can be dangerous as it leads individuals down paths built on misconceptions and faulty understanding. Misinterpretations can breed confusion, misguided beliefs, and actions that may not align with reality or truth. It hinders the ability to make informed decisions, fosters misunderstanding of oneself and others, and can even contribute to societal discord.

Clinging to misinterpretations can prevent personal growth, hinder relationships, and, in some cases, lead to unintended consequences. Embracing accurate and well-informed interpretations, on the other hand, promotes clarity, rational decision-making, and a more harmonious existence.

As we mentioned before (and all Christians agree) the New Testament and the religion of Christianity depend solely on the Hebrew Old Testament. In the Christian religion, 1 Corinthians is a very popular chapter in which Paul claims that the death and resurrection of the European Jesus is fulfilling a prophecy in the Old Testament “according to the scriptures”. The only problem is that there is NO scripture ANYWHERE in the Hebrew Old Testament to back up this claim.

As we've previously highlighted, and as acknowledged by Christians universally, the New Testament and the entire Christian faith are intricately connected to the Hebrew ToRaH. In Christian theology, 1 Corinthians is a highly renowned chapter where Paul asserts that the death and resurrection of the European Jesus fulfills an Old Testament prophecy by saying "according to the scriptures." The notable issue here is that no scriptural evidence from the Hebrew ToRaH exists to support this assertion.

1 Corinthians 15:1-4

1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;

2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

4 And that he was buried, and that he rose again the third day according to the scriptures:

Always prioritize your own research and cross-referencing of information. People frequently express their aversion to being deceived, yet they seldom invest the time to verify the statements of pastors or those they follow. Often, the vast following of certain groups or churches can lead to the assumption of correctness, but the number of followers or subscribers does not necessarily equate to alignment with the Creator's perspective and opinion in HIS ToRaH.

Believers in Christian theology are often conditioned to merely echo what they hear in their church or from their pastor, teacher, or sect leader, an approach that can be perilous and unwise. When you make the effort to seek the impartial truth, driven by a genuine desire to serve the Creator YaHuWaH alone and not to mislead others, you may discover that many of the mistranslations and misinterpretations of the Hebrew ToRaH are intentional. Numerous scholars concur on this point.

In the Christian New Testament, it is exceedingly common to encounter verses that appear to be of unknown origin, passages that are taken out of their Hebrew context, and assertions of fulfilled prophecies from the Hebrew ToRaH that have no basis. What becomes evident is that the Christian faith rests on verifiable claims concerning the Hebrew ToRaH. Unbiased research reveals that over the centuries, various Christian writers, often referred to as early church fathers, attempted to modify the Hebrew ToRaH to support their own narrative, or of the European savior and demigod, Jesus.

The saying "writing in the sand" is often used as a metaphor to convey the idea that something is temporary, fleeting, or has little lasting impact. It suggests that whatever is written or done in the sand is easily erased or washed away, symbolizing impermanence or insignificance. This metaphor is commonly employed to express the transient nature of certain actions, decisions, or situations.

In John 8:6–11, a group of scribes and Pharisees brings a woman caught in adultery to Jesus, testing him to see if he would endorse stoning her, as the ToRaH commanded. Jesus responds by saying, "Let him who is without sin among you be the first to throw a stone at her." He then stoops down and writes on the ground. The crowd, convicted by their consciences, gradually disperses, leaving only Jesus and the woman. Jesus, showing compassion, tells her that he does not condemn her and advises her to go and sin no more.

Numerous Christians may not be aware that the account of the adulterous woman in John chapter 8 of the Christian New Testament does not explicitly mention what Jesus wrote in the sand. Any interpretation of what Jesus might have written would be a matter of personal interpretation, as the text does not provide specific details on this aspect.

Unbiased research uncovers that the initial 11 verses of John chapter 8 and the concluding verse of John chapter 7 are considered later Christian additions and not part of the original version of the New Testament. The passages John 7:53 and John 8:1-11 are absent from early New Testament manuscripts. The narrative involving the adulterous woman, where she is accused before Jesus, and he writes something on the ground, lacks details about the content of his writing. However, the renowned line, "Let he who is without sin cast the first stone," resonates with Christians despite its absence in the earliest versions of the text.

These passages are recognized as a later Christian interpolation, meaning it was not originally present in earlier versions of the Book of John. This conclusion is widely accepted among Christian scholars. Thanks to the wealth of accessible research data, Christians have become aware of two significant sections in the New Testament that were added later: the final 12 verses of the Book of Mark and the 12 verses in John concerning the Adulterous Woman.

Early Versions of the Book of John

Before the King James Version (KJV) of the Bible, there were various manuscripts and versions of the Book of John. The Christian New Testament has been transmitted through handwritten copies over centuries, leading to many variations in the text. Some important early versions and manuscripts of the Book of John include:

1. Latin Vulgate: The Latin Vulgate, translated by Jerome in the late 4th century, was a significant version of the Bible in Latin. It included the Book of John.

2. Syriac Peshitta: The Peshitta is the standard version of the Bible for churches in the Syriac tradition. It contains the Book of John.

3. Greek Manuscripts: Numerous Greek manuscripts, such as Codex Sinaiticus and Codex Vaticanus, contain the Book of John. These are some of the oldest extant copies of the New Testament.

4. Old Latin Translations: Before the Vulgate, there were various Old Latin translations of the Bible that included the Book of John.

It's important to note that these versions and manuscripts may have variations, and textual criticism is a field of study dedicated to comparing and analyzing different manuscripts to reconstruct the most accurate original text. The King James Version, completed in 1611, drew from various Greek manuscripts and translations available at that time, contributing to its unique wording and style.

The saying "writing in the sand" is often used as a metaphor to convey the idea that something is temporary, fleeting, or has little lasting impact. It suggests that whatever is written or done in the sand is easily erased or washed away, symbolizing impermanence or insignificance. This metaphor is commonly employed to express the transient nature of certain actions, decisions, or situations. this is the same for the words of those who oppose the established unchanging ToRaH of the God of Israel, YaHuWaH.

YaShAYaHuW 43:15 “Isaiah”

15 I am YaHuWaH, your Holy One, the creator of Israel, your KING.

YaShAYaHuW 44:6 “Isaiah” KJV

6 Thus saith YaHuWaH the KING of Israel, and his redeemer YaHuWaH of hosts; I am the first, and I am the last; and beside me there is no ALuWHiYM.

Most Christians will misinterpret YaShAYaHuW (Isaiah) verse 6 and associate the word “his” with the European Jesus, but this is not correct. This is another big reason we will continue to say that you MUST go back to Hebrew to understand what is being stated. Let’s look at the same verse from the Hebrew bible below. Not only do we again see YaHuWaH’s name disobediently covered over by “the LORD” 1) we see the English word “god” in the Hebrew is ALuWHiYM (mighty one), 2) we can see that the English word “his” is not there in Hebrew, and 3) we read that YaHuWaH is referring to the nation of YiSRAL (His son) and that He is “their” redeemer. This is once again right in line with the Hebrew script as YaHuWaH stated He was YiSRAL’s redeemer (ZaMaR 19:14, 78:35 "Psalm", YaShAYaHuW 41:14, 44:24, 49:7 "Isaiah", YaRaMiYaHuW 50:34 "Jeremiah").

Many Christians tend to misinterpret the verse in YaShAYaHuW (Isaiah) 6 and associate the word "his" with the European Jesus. However, this interpretation is not accurate. This underscores the importance of returning to the Hebrew ToRaH to truly understand the intended meaning. Let's examine the same verse from the Hebrew ToRaH below.

Not only do we once again observe YaHuWaH's name being inappropriately substituted with "the LORD," but we also find the English word "god" is translated from the Hebrew as ALuWHiYM (mighty one). Additionally, it becomes evident that the English word "his" is absent in the Hebrew ToRaH. Furthermore, the verse conveys that YaHuWaH is referring to the nation of YiSRAL (His son) and that He is "their" redeemer. This aligns perfectly with the Hebrew ToRaH, where YaHuWaH has consistently stated that He is YiSRAL's redeemer (ZaMaR 19:14, 78:35 "Psalms," YaShAYaHuW 41:14, 44:24, 49:7 "Isaiah," YaRaMiYaHuW 50:34 "Jeremiah") and that Israel is HIS son (Exodus 4:22 and Hosea 11:1).

YaShAYaHuW 41:4 “Isaiah”

4 Who hath wrought and done it, calling the generations from the beginning? I YaHuWaH, the first, and with the last; I am he.

YaHuWaH already establishes His position in YaShAYaHuW 41:4 (Isaiah), in the same context of proclaiming His esteem against all other feeble false gods. An idol can never be the first because an idol needs someone to make it. An idol can never be the last because they wear out and break. But YaHuWaH ALuWaH of YiSRAL (Israel) is both the First and the Last; YaHuWaH is completely unique, and YaShAYaHuW 44:6-8 (Isaiah) reminds us that besides YaHuWaH there is NO ALuWaH (including the demigod Jesus). Jesus (inserted into the all westernized English translated bibles as the coming branch of Jesse) claims the same titles of “the First and the Last”.

YaHuWaH clearly establishes His position in YaShAYaHuW 41:4 (Isaiah), within the context of asserting His supremacy over all feeble false gods. An idol can never be considered the first because it depends on someone to create it. Similarly, it can never be regarded as the last because idols wear out and break. However, YaHuWaH, the ALuWaH of YiSRAL (Israel), uniquely holds the titles of both the First and the Last. The Hebrew ToRaH emphasizes in YaShAYaHuW 44:6-8 (Isaiah) that apart from YaHuWaH, there is NO OTHER ALuWaH. This includes the demigod Jesus, who is inserted into all Westernized English-translated Bibles as the prophesied branch of Jesse and makes claims to the same titles of "the First and the Last."

Revelation 1:17 KJV

17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:

Revelation 22:13 KJV

13 I am Alpha and Omega, the beginning and the end, the first and the last.

The Hebrew ToRaH states that YaHuWaH is not a man, and He does not lie (MaSPaR 23:19 "Numbers"). The Creator has already declared that He alone is both the First and the Last (YaShAYaHuW 44:6 "Isaiah"). Therefore, if this individual named Jesus (YeShuWA, YaHuWShuWA, YaHaWaShi, YaHUShA, and various other names) also claimed to be "the First and the Last," logic dictates that there cannot be two entities holding the titles of both the First and the Last. Whose words should we consider as the ultimate authority? Should we place our trust in the established, unaltered Hebrew ToRaH of YaHuWaH, the Creator of the universe and the God of Abraham, Isaac, and Jacob? Or should we believe in the contradicting words attributed to the European/Latin prophet Jesus, which were originally in Greek and then translated into English by unknown writers, often containing statements that contrast YaHuWaH? It's worth noting that various unbiased Hebrew scholars, teachers, and New Testament professors have all questioned the authenticity of these claims. To find clarity, we should turn to the ToRaH itself.

DaBaRiYM 13:1-18 “Deuteronomy”

If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder,

2 And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them;

3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for YaHuWaH your God proveth you, to know whether ye love YaHuWaH your God with all your heart and with ALL your soul.

4 Ye shall walk after YaHuWaH your God, and FEAR Him, and KEEP His commandments, and OBEY His voice, and ye shall SERVE Him, and CLEAVE unto him.

In DaBaRiYM 13:4 (Deuteronomy), we are reminded to follow YaHuWaH's commandments, and the second commandment, outlined in Exodus 20:4 and DaBaRiYM 4:28 and 28:64, strictly prohibits the creation of graven images or idols made from wood or stone in the likeness of any living being, whether man, female, animal, or creature. Additionally, the Creator instructs His people, YiSRAL (Israel), not to bow down to these images or serve them, as YaHuWaH is a jealous ALuWaH. This directive encompasses objects like pagan crosses, the Christian fish symbol (associated with Dagon), pagan Christmas trees (which have roots in the sacred tree groves of the Phoenician goddess Asherah), and any images or statues representing the European demigod Jesus.

ShaMuWTh 20:4-5 “Exodus”

3 Thou shalt have NO OTHER gods before me.

4 Thou shalt NOT MAKE unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.

5 Thou shalt NOT BOW DOWN thyself to them, NOR SERVE them: for I YaHuWaH thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;

6 And shewing mercy unto thousands of them that love me, and keep my commandments.

Leviticus 26:1King James Version

26 Ye shall make you NO IDOLS nor graven image, NEITHER REAR you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am YaHuWaH your God.

The actions attributed to the Christian New Testament Messiah, Jesus, in the first century, do not align with the expectations outlined in the Hebrew ToRaH regarding the true Messiah. According to YaShAYaHuW (Isaiah) chapter 2:2-4, the genuine Messiah will lead all nations, fostering worldwide cooperation and unity no matter the creed, color, or race. This unity is symbolized by nations repurposing their weapons of war into tools for agriculture, creating a harmonious world without conflicts or wars (world peace).

YaShAYaHuW 2:4 “Isaiah”

4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.

MiYKaYaHuW 4:3 “Micah”

3 And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more.

Zachariah 9:10 further emphasizes a world devoid of war, where collective focus on serving the God of Israel YaHuWaH eliminates power struggles and material pursuits. Zephaniah 3:9 states a world where people share a common speech (one language or ideology) and conversation centered around the God of Israel, fostering unity. Contrary to these expectations, the events recorded in the Christian New Testament during the first century do not align with the prophesied outcomes. Rather than the death of the Christian New Testament messiah sparking world peace, and uniting all nations to serve YaHuWaH with unanimous consent, that period experienced a rise in conflicts and wars. This is illustrated prominently by the Christian Crusades, acknowledged as one of the largest contributors to historical casualties.

The Christian Crusades, which took place between the 11th and 13th centuries (200 years), were indeed characterized by significant violence, atrocities, and loss of life. Several factors contributed to the brutality of the Crusades, including religious fervor, political motivations, economic interests, and cultural clashes between Christians and Muslims. The Crusades resulted in numerous battles, sieges, and massacres, with both sides committing acts of violence. The Christian Crusades were a series of military campaigns initiated by Western European Christians during the medieval period. The primary goals of the Crusades evolved over time, and a combination of religious, political, and economic factors influenced them. Estimates suggest that the death toll across all the Crusades may range from hundreds of thousands to over a million people.

Here are some key motivations:

1. Recovery of the Holy Land: The initial and perhaps most well-known motivation was the desire to recover Jerusalem and other holy sites in the Holy Land (modern-day Israel and surrounding areas) from Muslim control. Jerusalem was of great religious significance to Christians, and the Crusaders sought to reclaim it from Muslim rulers.

2. Religious Zeal: The Crusades were fueled by religious fervor. The Church promoted the idea that participating in the Crusades was a righteous and noble cause, promising spiritual rewards and the remission of sins for those who took part.

3. Political and Economic Factors: Some rulers saw the Crusades as an opportunity to gain political power and expand their territories. Additionally, the Crusades had economic implications, opening up trade routes and increasing cultural exchange between the East and West.

4. Response to Muslim Expansion: The expansion of Muslim powers in the Middle East and North Africa, particularly the Seljuk Turks and later the Ottoman Turks, motivated Christian leaders to launch military campaigns to counter Muslim influence in the region.

5. Social Factors: The Crusades also offered an outlet for the excess population of knights and warriors in medieval Europe. Many saw it as a chance for adventure, glory, and potential wealth.

It's important to note that the motivations for the Crusades were multifaceted, and different Crusades had different goals and participants. The events of the Crusades spanned several centuries, with multiple campaigns and varying degrees of success and failure. The Crusades left a lasting impact on the history of the Middle East and Europe, shaping cultural, political, and religious dynamics for centuries to come.

The Christian Crusades began centuries after the death of Jesus. The First Crusade, which is often considered the beginning of the Crusades, was launched in 1096, more than a millennium after Jesus' death in approximately 30 or 33 CE. The primary goal was to reclaim Jerusalem and other holy sites in the Holy Land from Muslim control. Over the course of several centuries, multiple Crusades were initiated, with the last major Crusade occurring in the early 13th century.

The time gap between the death of Jesus and the beginning of the Crusades was marked by the development and spread of Christianity, the establishment of the Roman Empire as a Christian state, and various geopolitical changes in Europe and the Middle East. The Crusades were a significant chapter in medieval Christian history, with lasting consequences for relations between Christians, Muslims, and Jews in the Holy Land.

Matthew 16:28

28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

So contrary to what the Christian New Testament says in Mattew 16:28 (and many other New Testament verses), these fantastic claims do not align with the Creator’s words in the Hebrew ToRaH. Recent events, such as the ongoing conflict in Gaza resulting in more than 11,000 casualties since October 7, 2023, underscore the argument that the death of the Christian New Testament messiah, Jesus (known by various names like YaHuWShuWA, YaHaWaShi, YeShuWA, etc.), does not align with the expectations of the true coming messiah stated in the Hebrew ToRaH.

The Isaiah Wall graces a staircase with a vantage point over Ralph Bunche Park. Constructed circa 1948 by the architectural firm Andrews & Clark, this northwest granite staircase was later inscribed in 1975 with a poignant passage from the Book of Isaiah: 'They shall beat their swords into plowshares.“ Even the United Nations recognizes the expectation of the true messiah to usher in world peace. Nevertheless, the world persists in venerating and commemorating the death of a perceived false idol, Jesus, who did not bring about worldwide harmony.

Matthew 17:20 (the Christian New Testament)

20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith (G4102) as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.

Christianity, especially the teachings of Jesus, conveys the idea that possessing faith as tiny as a mustard seed empowers one to move mountains. The focal point lies in recognizing the potency of even a modest yet sincere and steadfast faith, implying that faith alone holds the potential to conquer seemingly insurmountable obstacles.

While Christians frequently cite John 8:32, it's crucial to understand that mere awareness of the truth doesn't guarantee freedom. Knowing the truth without taking action is akin to reading a warning label on a medicine bottle, choosing to consume a deadly dose of poison despite the caution, and facing fatal consequences — highlighting the importance of combining truth with proactive action.

The concept of faith in the Christian New Testament parallels this scenario. Believing that a lethal dose of poison won't harm you, even with faith (having no proof or evidence) as small as a mustard seed grain, contradicts the evidence and research that clearly indicate otherwise.

Hebrews 11:1 (the Christian New Testament)

11 Now faith (G4102) is the substance of things hoped for, the evidence of things not seen.

Placing unwavering faith in something or someone, especially in the face of evidence proving falsehood, poses significant dangers. Having “Blind Faith” as Christianity claims can lead individuals down paths of deception and manipulation, creating a susceptibility to exploitation. When one refuses to critically assess information or acknowledge discrepancies, they risk becoming victims of misinformation. It's crucial to balance faith with a discerning mind, allowing room for inquiry and a willingness to reconsider beliefs based on credible evidence. Engaging in critical thinking ensures a more resilient and informed approach, safeguarding against the potential pitfalls of misplaced trust in unverified narratives or deceptive influences.

Christianity flourishes by relying on the ignorance of its adherents. The Christian New Testament indoctrinates its followers to place trust in things hoped for or believed, even if they are not directly observable or proven (Hebrews 11:1). This idea is reinforced repeatedly from childhood to adulthood, shaping the Christian's perception of reality. This Christian concept falsely empowers people to believe or to have faith in healing or monetary gains simply by believing in it by faith.

Unlike Christianity, the Hebrew ToRaH emphasizes actions, obedience, and adherence to the commandments of the Creator YaHuWaH rather than a concept of "just believe it on faith" as found in Christian teachings. Faith (AMaN H529) in the Hebrew context involves having trust, loyalty, support, and confirmation demonstrated through one's previous actions, and reputation rather than a mere mental belief. Faith and trust are related concepts but have differences:

1. Faith:

   • Definition: Faith is often associated with a strong belief or confidence in something, especially without proof or evidence. It can involve a religious or spiritual context and may extend to beliefs about the unseen or transcendent.

2. Trust:

   • Definition: Trust is the reliance on the integrity, ability, or character of a person or thing. It is often built on experiences, evidence, or a track record. Trust is a confident expectation of reliability.

   
   

While faith involves belief without evidence, trust incorporates reliance based on past experiences or evidence of dependability. The peril of Christianity lies in fostering faith in the awaited return of a savior, despite the absence of evidence supporting this claim in the Hebrew ToRaH, which Christians regard as the authoritative and sacred word of the God of Israel. If one truly trusts the Creator’s established words in His ToRaH, action will take place and not just having faith.

A fundamental aspect overlooked by Christianity is the basic skill of reading scripture within its appropriate context. Being shown how easy it is to cross-reference scripture and look up the various meanings of words is paramount. Bear in mind that Hebrew words don’t always carry the same meanings in English. The translation of the Hebrew ToRaH to English has led to the loss of much of the rich history and meanings of Hebrew words.

Reading information out of its proper context can lead to misinterpretation, distortion of meaning, and the formation of incorrect beliefs and traditions. It may result in a misunderstanding of the author's intent, historical background, or cultural context, potentially leading individuals to draw inaccurate conclusions and make life decisions based on flawed interpretations. This can contribute to widespread misinformation, miscommunication, and the perpetuation of misconceptions and or customs. It emphasizes the importance of considering the broader context to grasp the intended meaning accurately.

Greeks vs Hebrews

Historically, there were various periods of conflict between the Greeks and the Hebrews. One notable instance is associated with the Hellenistic period, following the conquests of Alexander the Great. After Alexander's death, his vast empire was divided among his generals, and the region that included YaHuWDaH (H3061 or Judea in Eglish) became under the influence of the Seleucid Empire, one of the successor states.

During this time, there were cultural clashes between Hellenistic influences and traditional Hebrew practices. The Seleucid king Antiochus IV attempted to impose Hellenistic customs, including the worship of Greek gods, on the Hebrew population. This led to a rebellion known as the Maccabean Revolt (c. 167–160 BCE), where the Hasmonean dynasty, led by the Maccabees, successfully fought against Seleucid rule.

The conflict during this period is not only about language but also about cultural, religious, and political differences. The Hebrews, particularly during the Maccabean Revolt, sought to resist the imposition of Greek customs on their practices and maintain their distinct identity.

the Christian New Testament is a Greek translation

The original texts of the Christian New Testament were written in Koine Greek, which was the common Greek dialect during the Hellenistic and Roman periods. Over time, these texts have been translated into numerous languages, but the original manuscripts were in Greek. The decision to render the Christian New Testament into Koine Greek was driven by multiple objectives. However, the main intention was to extend the reach beyond the conventional Hebrew audience, fostering the spread of Christian ideas in a region characterized by cultural diversity and linguistic variation.

1. Common Language of the Eastern Mediterranean: Koine Greek was the common or "lingua franca" of the eastern Mediterranean region during the Hellenistic and Roman periods. It was a simplified form of Classical Greek and was widely spoken and understood by people in various parts of the Roman Empire. Using Koine Greek allowed the Christian New Testament writings to be accessible to a broader Greek audience.

2. Cultural Context: The early Christian communities that produced the Christian New Testament texts were often situated in regions where Greek was the dominant language. The use of Koine Greek reflected the cultural and linguistic context of these communities.

3. Communication Across Diverse Regions: The Christian message was intended to spread across different regions and cultures, and Koine Greek provided a practical means of communication. It facilitated the dissemination of the teachings of Jesus and the apostles to a diverse audience.

4. Literary Tradition: The choice of Koine Greek was also influenced by the literary tradition of the time. Many works, both secular and religious, were composed in Koine Greek, and it was a suitable language for expressing complex theological ideas.

5. Ease of Understanding: Koine Greek was simpler and more accessible than Classical Greek, making it better suited for conveying the teachings of Christianity to a wider audience, including those who might not be well-versed in the intricacies of the classical language.

Unraveling language TranslationS

Greek and English have different linguistic roots, so words might have different origins and historical developments. Understanding Greek word roots can provide insights into the meanings of words, but these roots may not always align with English word roots. Greek culture and philosophy have influenced the development of the language, leading to words that might express concepts differently from their English counterparts.

Some Greek words may encapsulate cultural or philosophical ideas that require additional context for accurate translation. When translating between Greek and English, it's important to consider these linguistic and cultural nuances to capture the intended meaning accurately. Professional translators often take into account the broader context, cultural context, and the specific nuances associated with each language to provide accurate and meaningful translations. Not understanding word origins when reading any translated text can pose several dangers, including:

1. Misinterpretation of Meaning: Words often carry cultural, historical, or contextual nuances specific to their origins. Without understanding these nuances, readers may misinterpret the intended meaning of a translated text.

2. Loss of Cultural Context: Words are deeply embedded in the culture they originate from. Ignoring their cultural context in translation can result in the loss of important cultural references and a diminished understanding of the author's intended cultural nuances.

3. Inaccurate Conveyance of Emotion: Some words carry emotional or expressive weight in their original language that may not be fully conveyed in translation. Without understanding the emotional connotations of words, readers may miss out on the author's intended emotional impact.

4. Misrepresentation of Concepts: Concepts and ideas may be expressed differently in various languages. Without recognizing the origin of certain terms, readers may misinterpret or oversimplify complex concepts, leading to a distorted understanding of the content.

5. Creation of Ambiguity: Translating without consideration of word origins may introduce ambiguity. Words that have clear meanings in their original language may be translated into terms with multiple interpretations, leading to confusion for the reader.

6. Loss of Subtleties and Nuances: Some words possess subtleties and nuances that are challenging to capture in translation. Lack of awareness of word origins may result in a loss of these fine distinctions, impacting the richness and depth of the text.

7. Failure to Appreciate Literary Devices: Literary devices, such as wordplay, alliteration, or specific rhetorical strategies, may be rooted in the language's unique characteristics. Without understanding the origins of these devices, readers may overlook the author's creative and stylistic choices.

8. Historical Inaccuracy: Words may evolve over time, and their historical usage can provide insights into the cultural and societal context of a particular era. Disregarding word origins may lead to historical inaccuracies in the interpretation of texts.

Not taking the time to understand word origins when reading a translation can result in a diminished comprehension of the text, leading to misinterpretations, loss of cultural richness, and an incomplete appreciation of the author's intended meaning. It emphasizes the importance of considering linguistic and cultural nuances for a more accurate and meaningful understanding of translated content.

With all that in mind, let us take a look at the English word “Faith” in the Christian New Testament which is G4102 (G meeking Greek).

According to the Blue Letter Bible, G4102 pistis or "Faith" in English is the strong conviction in the truth, particularly in the New Testament, emphasizing the belief in one's relationship with God and divine matters. In the context of Jesus, “Faith” involves a firm conviction that he is the Messiah, and salvation is achieved through him. Within Christianity, believers are encouraged to maintain “Faith” in their religious doctrines. The Blue Letter Bible also lets us know that the root word for G4102 "Faith" is peithō G3982 meaning to persuade, i.e. to induce someone by words or by sustained effort to believe to do something.

Galatians 2:16

16 Knowing that a man is not justified by the works of the law, but by the faith (G4102) of Jesus Christ, even we have believed (G4100) in Jesus Christ, that we might be justified by the faith (G4102) of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

Galatians 2:16 (with Greek meaning)

16 Knowing that a man is not justified by the works of the law, but by the persuasion (G4102) of Jesus Christ, even we have trusted (G4100) in Jesus Christ, that we might be justified by the persuasive words (G4102) of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

In Galatians 2:16, the verse emphasizes that a person is justified, or declared righteous, not by observing the laws of the Creator, but through the mere belief in Jesus Christ. The concept of justification by faith in Jesus, as articulated in Christian theology, is never found in the Hebrew ToRaH. The idea of being justified by faith (by sustained effort or persuasive words) in Jesus is a doctrinal interpretation from the Christian New Testament, particularly in the writings of Paul, found in texts like Galatians 2:16. The Hebrew ToRaH, being the foundational scripture of the Christian New Testament, emphasizes obedience to the commandments of the God of Israel YaHuWaH as a central aspect of righteousness. The theological framework of justification by faith in Jesus is more developed in later Christian writings.

John 20:31

30 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:

31 But these are written, that ye might believe (G4100) that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

John 20:31 serves as a concluding statement in the Gospel of John, emphasizing the purpose of the book. In this verse, it is clearly expressed that the things written in the Gospel of John are intended to persuade people that Jesus is the Messiah, the Son of God. The concept found in John 20:31, emphasizing the belief in Jesus as the Messiah leading to eternal life, is never present in the Hebrew ToRaH.

John 3:16

16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth (G4100) in him should not perish, but have everlasting life.

The Christian theme presented in John 3:16 of the New Testament, attempts to highlight God's love for the world and the promise of eternal life through the persuasion of His Son. However, nowhere in the Hebrew ToRaH is this ever a foundational concept. Never in the ToRaH do we find YaHuWaH declaring that He would offer up His son Israel to save the entire world. The ToRaH establishes that YaHuWaH's chosen and anointed son is the nation of Israel, and there is no indication that Israel would be the means to save the entire world from perishing (ShaMuWTh 4:22-23 “Exodus”, HuWShuWA 11:1 “Hosea”).

In the Hebrew ToRaH, numerous scriptures emphasize the importance of taking action and obeying the commandments of the God of Israel YaHuWaH (Deuteronomy 5:29, Exodus 19:5, Deuteronomy 11:1: Leviticus 22:31-33). Israel is also warned that if a prophet, or a dreamer of dreams, arises and gives a sign or a wonder that comes to pass, and persuades them to serve other gods (of the nations around about the region they lived) and turn you away from the commands of YaHuWaH their mighty one, do not do so, even if it’s their brother, mother, son, daughter, wife or friend (DaBaRiYM 13:1-18 “Deuteronomy”).

Unfortunalty, this is still happening today in Western culture, as family members and friends invite people to church to worship a Christian New Testament messiah. Whether it’s for SUNday service to get healing, a Halloween/Hallujah night truck or treat event, a Christmas play to celebrate the birth of the Christian savior Jesus, or to take part in a New Year’s Eve service to pray in the New Year (Janus). All are forms of false idol worship that the Creator of all things sees as sin (ShaMuWTh 20:3-5, 23:24 "Exodus", LuWiYM 26:1 "Leviticus", DaBaRiYM 4:16-19,23 5:8, 7:5, 25 27:15 "Deuteronomy", Hosea 11:2, YaShAYaHuW 10:10, 30:22 42:8,17 44:10-15, 45:20 "Isaiah", YaChaZaQAL 30:13 "Ezekiel", MiYKiYaH 1:7, 5:13 "Micah", ZaMaR 78:58, 97:7 "Psalms", YaRaMiYaHuW 8:19, 43:13, 50:2,38 51:17, 47-52 "Jeremiah", 1 Kings 14:9, 2 Kings 17:16,41 23:14, Habakkuk 2:18, 2 Chronicles 14:3, 23:17, 34:7, 34:4).

ShaMuWTh 20:3 “Exodus”

3 Thou shalt have no other gods before me (H6440).

Once again when we take a deeper look at the translation in Exodus 20:3 we get the full context of what the Creator is trying to convey to Israel through MuWShaH (Moses). In Hebrew, the English words “before me” is PaNiYM H6440 and literally means "before my face," and specifically denotes "side by side with me" or "in addition to me." Despite YaHuWaH's numerous actions on behalf of the Israelites, they forsook Him, substituting other gods and amalgamating His worship with that of different deities. In essence, YaHuWaH commanded the exclusive worship of no other gods in His presence, asserting His supreme nature above all, with no deity existing besides Him or beneath Him. Hence, the recurring theme in the Hebrew ToRaH emphasizes Israel's call to repent, obey, and return to their ALuWHiYM (mighty one) YaHuWaH. According to the Hebrew ToRaH, these actions are essential to ensure that YaHuWaH will extend His mercy and forgiveness when Israel genuinely and humbly turn back to Him (Deuteronomy 4:30-31, 30:1-3 and Leviticus 26:40-42).

The Creator YaHuWaH explicitly commands that no one has the authority to augment His ToRaH. However, the religion of Christianity endeavors to introduce a barrier to the Creator through their New Testament savior. YaHuWaH, the Creator of all things, asserts that there is no deity beside Him, equal to Him, or capable of saving His son Israel. According to His established order, He alone has the power to save His son Israel, and at no point does the ToRaH affirm the intervention of a Christian New Testament savior. Remember the Hebrew ToRaH is a book of guidance from YaHuWaH the Creator YaHuWaH to Him chosen people Israel. Never does the Hebrew ToRaH mention Israel becoming Christians, or needing to be a Christian to receive mercy, forgiveness and deliverance.

The religion of Christianity is a failed attempt to make the Creator of all things YaHuWaH in mans image by way of their New Testament savior. While Christianity claims its roots are from the Hebrew ToRaH, it evolved as a distinct religion with its own beliefs and practices. The majority of Christians believe in Jesus as the Son of God, that he is their savior and follow his teachings. Christianity strives to integrate aspects of the Hebrew ToRaH into their beliefs and worship practices, seeking to validate the religious existence of Christianity. Although there is a historical connection between the two, "Hebrews" and "Christians" are two distinct cultural groups.

Hebrews:

• "Hebrews" historically refers to the ancient people in the ToRaH who were descendants of Abraham, Isaac, and Jacob (also known as Israelites).

• According to the ToRaH the “Hebrew’s” are designated as the chosen people, having received guidance from the Creator to lead a lifestyle (distinct from a religion) intended to please the God of Israel, YaHuWaH.

• In a more specific sense, "Hebrews" are the Israelites during certain periods of their history, particularly before the Babylonian exile.

• The Hebrews are associated with what Christians call the Old Testament, which includes the ToRaH and other sacred texts.

Christians:

• "Christians" are followers of Christianity, a monotheistic Abrahamic religion based on the life and teachings of Jesus Christ.

• Christians believe in the New Testament of the Bible, which includes the teachings of Jesus, his crucifixion, and resurrection.

• Christianity emerged from the religion of Judaism, and Jesus is considered by Christians to be the fulfillment of prophecies in the Hebrew ToRaH (aka Old Testament).

While there is a historical connection, as Christianity emerged from the Hebrew lifestyle, the term “Christian” is used to describe a different religious identity. Over time, the Christian religion developed its own distinct beliefs, worship practices, and scriptures. Many Christians consider the Hebrew ToRaH part of their sacred text, and they share some foundational stories and figures, but the theological perspectives, beliefs and worship practices vastly differ between the two cultures.

Research and evidence continue to show that comprehending language translations and recognizing cultural differences is essential when assessing the Hebrew ToRaH in contrast to the various remarkable claims presented in the Christian New Testament. Smooth talk and hollow promises can easily lead someone astray if they lack the historical and factual evidence of a subject matter. In a manner similar to the Christian New Testament narrative, Jesus effectively persuaded the Gentiles to adopt his teachings and place their faith in him, given their lack of knowledge to the Hebrew ToRaH.

Remember, the New Testament writings were composed over a span of approximately 30 to 70 years after the death of Jesus (60 AD - 100 AD), so in ancient times everyone in the native region studied from the Hebrew ToRaH. With that said, in contrast, the Hebrews and Jews proved less easily swayed, as their trust and foundation rested in the consistent and reliable reputation of YaHuWaH's ToRaH, which had been demonstrated many times over the centuries to the nations of the world. List below are a few of the mighty acts attributed to the God of Israel YaHuWaH recorded in the Hebrew ToRaH. Each narrative serves as a demonstration of divine power, guidance, and protection.

1. Creation of the Universe: In the Book of Genesis, YaHuWaH is credited with the creation of the heavens, the earth, and all living things in six days.

2. Parting of the Red Sea: In the Book of Exodus, YaHuWaH parted the Red Sea to allow the Israelites to escape from pursuing Egyptian forces. This event is a central narrative in the story of the Exodus.

3. The Plagues of Egypt: YaHuWaH sent a series of plagues upon Egypt to persuade Pharaoh to release the Israelites. These included plagues of frogs, locusts, darkness, and the death of the firstborn.

4. Provision of Manna: During the Israelites' journey in the wilderness, YaHuWaH provided manna (a miraculous bread) to sustain them.

5. The Walls of Jericho: In the Book of Joshua, YaHuWaH caused the walls of the city of Jericho to collapse after the Israelites marched around it for seven days.

6. Fire from Heaven at Mount Carmel: In the story of Elijah, YaHuWaH sent fire from heaven to consume the water-drenched sacrifice, demonstrating His power over the prophets of Baal.

7. Healing and Miracles: Throughout the Hebrew ToRaH, YaHuWaH is depicted as a healer and performer of miracles, such as the healing of Naaman's leprosy and the multiplication of the widow's oil.

8. Rescue from the Fiery Furnace: In the Book of Daniel, YaHuWaH protected Shadrach, Meshach, and Abednego from harm when they were thrown into a fiery furnace for refusing to worship a golden image.

9. Salvation for Jerusalem in time of war: In the Book of Isaiah, YaHuWaH assures King AHaZ that a child will be born referred to as "Immanuel," and before the child reaches a certain age, the land of the two kings he fears will be deserted. Two years later both the Northern Kingdom of Israel and Syria went desolate (Syro-Ephraimitic war only lasted 2 years (734–732 BCE).
   

YaShAYaHuW 42:8 “Isaiah”

8 I am YaHuWaH: that is my name: and my glory will I not give to another, neither my praise to graven images.

Another commonly cited Bible verse by adherents of Christian theology, who believe in the Christian New Testament Messiah, is Matthew 2:13-15. They interpret this passage as an account of Joseph taking Jesus as a child to Egypt to escape King Herod's order to kill all male children aged two years and younger in the vicinity of Bethlehem.

Matthew 2:13-15 KJV

13 And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.

14 When he arose, he took the young child and his mother by night, and departed into Egypt:

15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.

In this context, Matthew claims that the circumstances surrounding Joseph are a fulfillment of a prophecy from ancient times. Christian theology asserts that the New Testament writings fulfill the prophecies of the Hebrew ToRaH, a belief held by all Christians. Matthew 2:15 reads,

"that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son."

The critical question to ask is, "Which prophet of YaHuWaH is Matthew referring to in the Hebrew ToRaH who foretold this event?" Most Christians may not be encouraged to conduct in-depth scripture studies under the English text to fully grasp the proper Hebrew perspective, so they rely on the teachings of their pastor or sect leaders and the consensus of Christian believers worldwide.

Their claim is that Matthew 2:15 refers to Jesus, who they believe is the son of God, being called out of Egypt. However, when you take the time to cross-reference this verse and place it in its proper Hebrew context and perspective, you'll realize that it has nothing to do with foretelling a European Jesus or a demigod who is the son of the Creator. Most people dislike being lied to or misled, especially when it concerns the fate of their eternal soul.

We know that the Creator explicitly stated that HE never changes (Malachi 3:6) and that HE is not a man who would lie (Numbers 23:19). In Exodus 4:22-23, YaHuWaH established that the nation of YiSRAL (Israel) is His anointed son and firstborn, not an individual, let alone a European demigod. When we consult a study bible for further confirmation on Matthew 2:15, it points us to Hosea 11:1.

Hosea 11:1KJV

1 When Israel was a child, then I loved him, and called my son out of Egypt.

Let’s take a look at the same verse but in the Hebrew ToRaH:

As you see, there is so much more rich history, truth, and NO confusion in the pure unchanged word of YaHuWaH. NOWHERE in this verse is the prophet of YaHuWaH HuWShuWA (Hosea) foretelling a European savior (or a single human being/demigod savior) as the son of the Creator being called out of Egypt. So in its proper Hebrew context, the Nation or children of YiSRAL (Israel) is the anointed son and firstborn of the Creator. This is what the KJV study bible wants us to overstand about Matthew 2:15. HuWShuWA 11:1 (Hosea) in the Hebrew Old Testament is where Matthew is claiming a prophecy was foretold by a prophet of the LORD (YaHuWaH) saying “fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.”

As you can see, the pure, unchanged word of YaHuWaH holds a rich history, profound truth, and absolutely no confusion. In this verse, there is no prophecy foretelling a European savior or any single human being, let alone a demigod, as the son of the Creator being called out of Egypt. When we consider this verse in its proper Hebrew context, we understand that the nation or children of YiSRAL (Israel) is the anointed son and firstborn of the Creator. This is the perspective that the KJV study bible encourages us to embrace regarding Matthew 2:15. The reference to Hosea 11:1 in the Hebrew ToRaH is where Matthew claims a prophecy was spoken by a prophet of the Lord (YaHuWaH), saying, "Out of Egypt have I called my son." Furthermore, YaHuWaH says “Ever since Egypt. Thus were THEY (Israel) called” meaning from then on, Israel was called HIS son!

What we discover is that in Matthew 2:15, the author only quoted the last part of Hosea 11:1 and incorporated it into the Western text. It's crucial to emphasize that the ToRaH explicitly commands not to add or remove from the script (Deuteronomy 4:2, 12:32, Proverbs 30:5-6). Yet, the individual who wrote the book of Matthew (reputable New Testament scholars still concur that the author of Matthew remains unknown) selectively took from Hosea 11:1 to bolster the narrative of the European demigod Jesus. Conducting a simple cross-reference of these scriptures should awaken anyone reading this, prompting them to reconsider Christian theology, which is distinct from Hebrew culture. It's essential to remember that the Hebrew ToRaH revolves around the Creator YaHuWaH and His relationship with His chosen son/people, both past and future. Christian theology, on the other hand, distorts the true narrative by asserting that the Hebrew ToRaH is done away with and primarily serves as a foretelling of their Christian New Testament Messiah.

Regrettably, many Christian churches persist in tolerating half-truths and endorsing sinful or disobedient lifestyles. They promote pagan holidays, condone the worship of idols and objects, and excuse wicked customs that led to the destruction of various nations in the eyes of YaHuWaH. It's evident from the ToRaH that people will face destruction due to disobedience, not only for their own actions but also for the teachings of pastors and teachers who fail to practice what they preach. We've all come across Hosea 4:6 in the English-translated Bible, but let's make a comparison between the English version and the Hebrew ToRaH.

Hosea 4:6 KJV

6 My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

HuWShuWA 4:6 (Hosea) Hebrew Bible

6 My people is destroyed because of your disobedience, Because you have rejected obedience I reject you as my priest. Because you have spurned the teachings of you ALuWaH I in turn will spurn your children.

Continuing with our reading, we discover that people face destruction because of the disobedience of the priests. In HuWShuWA 4:1-2 (Hosea), it is evident that the Creator had a case against YiSRAL (Israel) because not only were they disobedient to YaHuWaH, but the appointed priests failed to rebuke, reprove, or correct YiSRAL's wicked lifestyle, and thus, they share responsibility for the consequences.

Bringing this to the present, modern Christian pastors often shy away from teaching the Hebrew ToRaH and even endorse pagan holidays and the worship of idolatrous images of the European Jesus. The Hebrew ToRaH repeatedly warns against those whose hearts are not wholly devoted to the Creator, but instead, follow their own desires.

Deuteronomy 13:1-5 KJV

1 If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder,

2 And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them;

3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for YaHuWaH your ALuWaH proveth you, to know whether ye love YaHuWaH your ALuWaH with all your heart and with all your soul.

4 Ye shall walk after YaHuWaH your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him.

5 And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from YaHuWaH your ALuWaH, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which YaHuWaH thy ALuWaH commanded thee to walk in. So shalt thou put the evil away from the midst of thee.

Let’s take a look at DaBaRiYM 13:1-5 (Deuteronomy) in the Hebrew ToRaH:

Upon reading DaBaRiYM 13:4 in the Hebrew ToRaH, it becomes evident that the Creator's true name, יהוה (YaHuWaH), is used instead of "LORD." This not only dispels confusion surrounding the Creator's sacred name but also reveals that YaHuWaH allows this deception to test our true love for Him, as mentioned in YaShAYaHuW 45:7 (Isaiah) and DaBaRiYM 30:15-20 (Deuteronomy). Furthermore, in verse 5, YaHuWaH commands us to follow, revere, and worship ONLY Him.

We are instructed to observe HIS commandments and follow HIS guidance exclusively. There is no mention of commanding YiSRAL to obey, serve, and worship a future demigod who is born of a virgin, performs miracles, dies, resurrects in three days, and then returns for Christians a second time and grants forgiveness and salvation. Such mythological beliefs not only contradict the words of the Creator in the Hebrew ToRaH but also originate from pagan Roman and Greek cultural traditions.

YaShAYaHuW 42:8 “Isaiah “

8 I am יהוה (YaHuWaH): that is my name: and my glory will I NOT give to another, neither my praise to graven images.

YaShAYaHuW 45:5-7 “Isaiah”

5 I am YaHuWaH, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:

6 That they may know from the rising of the sun, and from the west, that there is none beside me. I am YaHuWaH, and there is NONE else.

7 I form the light, and create darkness: I make peace, and create evil: I YaHuWaH do all these things.

YaRaMiYaHuW 23:16 “Jeremiah”

16 Thus saith YaHuWaH of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of YaHuWaH.

17 They say still unto them that despise me, YaHuWaH hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you.

18 For who hath stood in the counsel of YaHuWaH, and hath perceived and heard his word? who hath marked his word, and heard it?

19 Behold, a whirlwind of YaHuWaH is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked.

20 The anger of YaHuWaH shall not return, until he have executed, and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly.

21 I have NOT sent these prophets, yet they ran: I have NOT spoken to them, yet they prophesied.

22 But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.

23 Am I a ALuWHiYM at hand, saith YaHuWaH, and not a ALuWaH afar off?

MiYaKYaHuW 3:5 “Micah”

5 Thus saith YaHuWaH concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.

All of these verses in the Hebrew ToRaH directly pertain to the European Jesus or anyone claiming to be equivalent to the Creator. For instance, Matthew refers to Jesus as the prophet of Nazareth of Galilee in Matthew 21:11. If you genuinely love the Creator, it's essential to acknowledge these compelling facts, turn away from the westernized, ingrained pagan customs, and return to the ALuWaH of YiSRAL, Abraham, Isaac, and Jacob, YaHuWaH, while there is still an opportunity to do so.

YaShAYaHuW 55:6-7 “Isaiah”

6 Seek ye YaHuWaH while he may be found, call ye upon him while he is near:

7 Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto YaHuWaH, and he will have mercy upon him; and to our God, for he will abundantly pardon.

YaShAYaHuW 47:4 “Isaiah” KJV

4 As for our redeemer, YaHuWaH of hosts is his name, the Holy One of Israel.

YaRaMiYaHuW 3:14-22 “Jeremiah” KJV

14 Turn, O backsliding children, saith YaHuWaH; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion:

22 Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art YaHuWaH our ALuWaH

MiYaKYaHuW 7:18-20 “Micah”

18 Who is a ALuWaH like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.

19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.

20 Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.

Christianity teaches that there is NO OTHER way of being saved outside of believing on Jesus who died on a cross, yet the Creator Himself YaHuWaH states numerous times that He is our savior, redeemer and is quick to forgive us if we turn from our disobedience.

YaShAYaHuW 49:26 “Isaiah”

26 And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I YaHuWaH am thy SAVIOUR and thy REDEEMER, the mighty One of Jacob.

YaShAYaHuW 55:7 “Isaiah”

7 Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto YaHuWaH, and he will have mercy upon him; and to our ALuWaH, for he will abundantly pardon.

ZaMaR 86:5 “Psalm”

5 For thou, YaHuWaH, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.

Mark 11:22-24

22 And Jesus answering saith unto them, Have faith in God.

23 For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.

24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.

Many Christians and teachers espouse the belief that salvation, wealth, and the fulfillment of desires are attainable through unwavering faith. According to this Christian perspective, the magnitude of one's faith dictates the possibility of salvation and answered prayers. Some refer to this as "name it and claim it" theology, asserting that with sufficient faith, nothing is beyond reach. However, an exploration of Hebrew ToRaH is necessary to assess the validity of these claims.

This false teaching appeals to one of mankind’s most basic instincts, which is one reason why it is hugely popular. The "name it and claim it" movement, also known as the prosperity gospel or positive confession theology, is a belief system within Christian circles that teaches the idea that positive declarations, faith, and financial giving can lead to material prosperity, physical health, and other blessings. This movement is often associated with the idea that if individuals speak or confess positive outcomes with enough faith, those outcomes will be realized. Within the vast spectrum of Christianity (45,000 denominations worldwide), individuals are drawn to the interpretations of Christian teachings that emphasize material blessings as a result of faith.

This concept is not a direct reflection of foundational teachings found in the Hebrew ToRaH. While the ToRaH contains principles related to blessings and curses, prosperity, and well-being, the emphasis is typically on the relationship between YaHuWaH (the God of the Israelites) and His chosen people rather than on individual declarations for personal gain.

In the Hebrew ToRaH, blessings are often tied to ethical behavior and obedience to YaHuWaH's commandments/law/covenant. DaBaRiYM 28 (Deuteronomy) outlines blessings that the Israelites would receive for obedience and the negative consequences or curses of disobedience. The emphasis is on living in accordance with YaHuWaH's ToRaH rather than solely on individual declarations for personal prosperity. In recent years, there has been a growing awareness and discussion within the broader Christian community about the potential pitfalls and theological concerns associated with the prosperity gospel. Some Christian leaders, theologians, and denominations have been actively addressing and distancing themselves from aspects of the prosperity gospel that they find problematic. The "name it and claim it" movement is considered by some critics to be potentially dangerous for several reasons:

1. Misinterpretation of Scripture: Critics argue that the movement often takes biblical passages out of context or misinterprets them to support the idea that faith declarations and positive confessions will lead to material wealth and health.

2. Exploitation of Vulnerable Individuals: The movement is sometimes associated with the exploitation of vulnerable individuals who may be experiencing financial hardship or health challenges. Prosperity preachers may encourage followers to give money in the expectation of financial blessings, which can disproportionately affect those who can least afford it.

3. Emphasis on Materialism: The movement places a strong emphasis on material wealth and health as signs of God's favor. Critics argue that this can lead to a distorted view of faith, making it primarily about personal gain rather than a deeper spiritual relationship with God.

4. Disregard for Suffering: Critics contend that the prosperity gospel tends to downplay or ignore the reality of suffering, hardship, and challenges that individuals may face. It may place undue blame on individuals for their own difficulties, suggesting that lack of faith is the cause of their problems.

5. False Promises: The movement can create unrealistic expectations and false promises, leading to disappointment and disillusionment when followers do not experience the level of prosperity or healing they were led to expect.

6. Manipulative Fundraising: Some prosperity preachers engage in manipulative fundraising tactics, encouraging followers to give generously with the promise of financial returns. This can lead to financial exploitation and misuse of funds.

In the Hebrew ToRaH, the concept of prayer for monetary blessings or stepping out on faith for prosperity is not emphasized as it is in Christianity. YaHuWaH's commandments are the central focus of the ToRaH and include the first five books (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). These texts contain various laws, commandments, and narratives that guide the lifestyle of the Israelites. While there are prayers in the Hebrew ToRaH that express dependence on YaHuWaH for sustenance, protection, and general well-being, specific prayers for financial prosperity or wealth are not prominent as they are in Christian traditions and theology.

In the Hebrew ToRaH, emphasis is placed on ethical behavior, justice, and obedience to YaHuWaH's commandments. The Book of Proverbs, part of the Wisdom Literature in the Hebrew ToRaH, does contain verses that offer guidance on diligence, honesty, and integrity in business dealings, suggesting a connection between ethical behavior and material well-being. In the Hebrew Torah, there are instances where the Israelites express gratitude for the blessings they receive from YaHuWaH, but the nature of this expression differs from that of Christian traditions. The ToRaH contains various sections, including historical narratives, laws, poetry, and prophetic writings, and it reflects the cultural practices of the ancient Israelites.

In the ToRaH, you can find passages where the Israelites are encouraged to remember and acknowledge the blessings of YaHuWaH. For example, in the Book of Deuteronomy, Moses instructs the people to remember how YaHuWaH led them out of Egypt, provided for them in the wilderness and brought them to the Promised Land. The recollection of YaHuWaH's blessings is often tied to the covenant relationship between YaHuWaH and the Israelites. However, boasting, as it might be understood in Christian contexts, is generally not encouraged. The Hebrew ToRaH emphasizes humility and warns against arrogance or forgetting the source of one's blessings. The Israelites are reminded that their prosperity and well-being are dependent on their adherence to YaHuWaH's commandments and ethical behavior.

While Christianity's immense popularity can be attributed to its deeply emotional and psychological appeal, according to the Hebrew ToRaH (their said foundation) the doctrines being taught in these establishments do not line up with YaHuWaH's instructions. Joining a community of 2.4 billion believers provides a sense of belonging and shared purpose. The core message of finding redemption through the veneration of an innocent human sacrificial act connects with individuals who search for forgiveness and release from the weight of being accountable. This profound narrative of grace has drawn people from diverse backgrounds, offering a pathway to transformation without requiring an immediate overhaul or change of one's lifestyle. The allure lies in the promise of acceptance, love, blessings, and divine understanding, providing a haven for those grappling with human imperfections and insecurities.

It’s important to note that the Hebrew ToRaH does not command Israelites to go to Christian churches. The ToRaH outlines laws, commandments, and principles for the Israelites, and it is an essential part of Hebrew culture. Christianity emerged later as a distinct religious tradition (Edict of Milan 313 CE), and the concept of Christian churches did not exist during the time the Hebrew ToRaH was written. If Christian churches did exist in ancient times, those who followed the teachings of the ToRaH would not have attended Christian churches. Christianity is a religion based on the life and teachings of Jesus Christ (NOT YaHuWaH's ToRaH).

Adherents of Christianity, known as Christians, affirm the belief that Jesus is divine, took on human form, performed extraordinary signs/wonders, and fulfilled the role of the Messiah, as foretold in the Hebrew ToRaH, also referred to as the Old Testament. In ancient Israel, adherence to the laws of the Hebrew ToRaH was widespread, leading to the famous rejection of Jesus (YeShuWA, YaHuWShuWA, YaHaWaShi, YaHUShA, etc.) by the Hebrews and Jews. This just rejection was rooted in the teachings of the Hebrew ToRaH concerning false prophets, as outlined in Deuteronomy 13:1-4 and 18:20 (DaBaRiYM).

DaBaRiYM 13:1-4 “Deuteronomy”

13 If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder,

2 And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them;

3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for YaHuWaH your God proveth you, to know whether ye love YaHuWaH your God with all your heart and with all your soul.

4 Ye shall walk after YaHuWaH your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him.

DaBaRiYM 13:6-8 “Deuteronomy”

6 If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;

7 Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;

8 Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him:

DaBaRiYM 18:20-22 “Deuteronomy”

20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.

21 And if thou say in thine heart, How shall we know the word which YaHuWaH hath not spoken?

22 When a prophet speaketh in the name of YaHuWaH, if the thing follow not, nor come to pass, that is the thing which YaHuWaH hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

In ancient times, the study of religious texts was primarily associated with specific religious communities. The Hebrew ToRaH and the Christian New Testament, being central to Judaism and Christianity, respectively, were studied within their respective religious traditions. The term "religion" is often used in contemporary discourse to refer to organized systems of beliefs, practices, and rituals centered around a higher power or deity. When discussing the ancient Hebrews or Israelites, scholars commonly use the term "religion" to describe their complex system of beliefs, and practices centered around the worship of the YaHuWaH the God of Israel. While the ancient Hebrews did not use the term "religion" as we do today, their way of life was deeply rooted in their beliefs, practices, and ethical principles unto YaHuWaH. The development of Judaism as a distinct religion pulls from the heritage and lifestyle of the ancient Hebrews.

Ancient Judaism: During ancient times, especially in the context of ancient Israel, the study of the Hebrew ToRaH was a fundamental aspect of Jewish (Judaism) life. The ToRaH includes the first five books of the Hebrew Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The ToRaH was not only an ethical guide for the Israelites but also served as a legal and cultural foundation for the Jewish people (Judaism). The study and memorization of the Hebrew ToRaH were central to Jewish education, and synagogues played a role as places of worship and study.

Ancient Christianity: The Christian New Testament did not exist during the same ancient period as the Hebrew ToRaH. Christianity emerged after the life and teachings of Jesus Christ, and the New Testament documents were written over several decades, starting in the first century CE. The New Testament consists of the Gospels, Acts, Letters (Epistles), and Revelation.

In the early centuries of Christianity, the study of the New Testament became integral to Christian communities. Early Christian leaders, such as the apostles and later church fathers, wrote letters, theological treatises, and commentaries on the New Testament texts. Christian gatherings, similar to Jewish synagogues, provided a context for worship, teaching, and the study of Christian scriptures.

It's important to note that widespread literacy and access to written texts were limited in ancient times, and the study of religious texts was often facilitated by religious leaders, scholars, and those dedicated to religious education within their respective communities. The formalized study of religious texts, as it is known today, evolved over the centuries with the development of educational institutions and broader access to written materials.

Views on the nature of Jesus (YeShuWA, YaHuWShuWA, YaHaWaShi, YaHUShA, etc.) being considered divine or part of the Godhead, vary even among different Christian denominations. Some Christian traditions believe in the concept of the Trinity, where Jesus is considered part of a three-in-one Godhead, while others have different theological perspectives. In the Christian New Testament, some passages are often cited by scholars and theologians in discussions about Jesus' relationship to divinity.

1. Mark 10:18:

   • Jesus responds to someone calling him "good teacher" by saying, "Why do you call me good? No one is good except God alone."

   
   
   
   

2. John 14:28:

   • Jesus says, "You heard me say to you, 'I am going away, and I will come to you.' If you loved me, you would have rejoiced, because I am going to the Father, for the Father is greater than I."

   
   
   
   

3. Matthew 24:36:

   • Regarding the day and hour of the end times, Jesus states, "But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only."

     
     
     
     

4. Matthew 27:46

   • During the crucifixion of Jesus, he cries with a loud voice, saying, “My God, my God, why hast thou forsaken me?”

The concept of the God of Israel YaHuWaH becoming flesh and walking among men is never mentioned in the Hebrew ToRaH. The ToRaH, emphasizes the oneness of YaHuWaH and does not include the idea of YaHuWaH incarnate. The notion of YaHuWaH taking on human form is associated with Christian theology, specifically the belief in the incarnation of Jesus Christ, as described in the Christian New Testament. This concept is not part of the foundational teachings found in the Hebrew ToRaH, which Christianity claims is the sacred word of the Creator.

dying on a cross

The concept of a savior dying on a cross for the sins of mankind, commonly associated with Christian beliefs about Jesus Christ, is never mentioned in the Hebrew ToRaH. The details of the crucifixion and the role of a specific savior for the redemption of sins are part of Christian teachings found in the Christian New Testament, particularly in the Gospels and the writings of the apostles.

In the Hebrew ToRaH (Instruction, Prophets, and Writings), the idea of a divine savior dying on a cross for the atonement of sins is not present. Hebraic views on atonement and redemption differ, and the understanding of the Messiah within the ToRaH does not align with the Christian interpretation of Jesus as the crucified and resurrected savior. It's crucial to recognize the distinctions between religious traditions and their interpretations of sacred texts. The Christian concept of atonement through the crucifixion is central to Christian theology but is not part of the Creator’s framework in Hebrew ToRaH.

a THIRD coming

The idea of a savior returning for a third time to gather Christians is never explicitly mentioned in the Hebrew ToRaH. The belief in a second coming of a savior is a concept that primarily arises from Christian interpretations of the New Testament, particularly in the teachings of Jesus as found in the Gospels and in various passages in the writings of the apostles.

In Christian theology, the Second Coming refers to the anticipated return of Jesus Christ to Earth, often associated with the culmination of history, the final judgment, and the establishment of God's kingdom. This concept is not part of the foundational teachings found in the Hebrew ToRaH. The idea of a savior returning for a second time is specific to Christian teachings, and it is not part of the established prophecies stated in the Hebrew ToRaH.

signs and wonders

The Hebrew ToRaH never mentions a savior would arise to perform healings and miracles in the same detailed manner as portrayed in the Christian New Testament. The concept of a messianic figure associated with miraculous healings and wonders is more prevalent in Christian theology.

However, the idea of messiahs is present in certain passages of the Hebrew ToRaH. However, the focus is on a final figure who will bring about redemption, world peace, and restore Israel, the details about a figure who will do miraculous healings and wonders are not mentioned in the ToRaH (Isaiah 2:4, Micah 4:3). Christianity on the other hand states that their New Testament messiah came not to bring peace but division (Luke 12:51-53).

It's important to note that interpretations of messianic prophecies may vary among different Jewish traditions, and the specific characteristics ascribed to a messianic figure can differ. The detailed depiction of a Messiah performing miracles is more fully developed in later Jewish writings and Christian interpretations of the New Testament.

BORN OF A VIRGIN

The concept of virgin births appears in various ancient mythologies and religious traditions. These myths and legends suggest that the concept of virgin births is often associated with the birth of significant or divine figures. However, these stories were not the norm and were typically reserved for exceptional characters or deities. In many ancient cultures, virgin births were seen as miraculous and were used to signify the special status of the individual born in this manner. Some notable examples include:

Greco-Roman Mythology:

• Perseus: According to Greek mythology, Perseus was born to the mortal Danaë and the god Zeus, who impregnated her in the form of golden rain.

• Romulus and Remus: Roman mythology tells of the twins Romulus and Remus, who were said to be born to the virgin Rhea Silvia, who was impregnated by the god Mars.

Egyptian Mythology:

• Horus: In Egyptian mythology, Horus was born to the goddess Isis after she resurrected her deceased husband Osiris and conceived Horus through magical means.

Hinduism:

• Karna: In the Mahabharata, Kunti, a maiden, was given a boon to summon any god and have a child with them. She summoned the sun god Surya and bore Karna while still a virgin.

Zoroastrianism:

• Saoshyant: In Zoroastrian tradition, a savior figure called Saoshyant is prophesied to be born of a virgin.

The concept of a messiah born to a virgin is never mentioned in the Hebrew ToRaH (the first five books of the Hebrew Bible), which includes Genesis, Exodus, Leviticus, Numbers, and Deuteronomy or the TaNaKh (aka the entire Old Testament). The idea of a messiah born to a virgin is more commonly associated with the Christian New Testament. The prophecy often cited in connection with the virgin birth of the Messiah comes from the Book of Isaiah in the Hebrew ToRaH. In Isaiah 7:14, it is written:

"Therefore YaHuWaH himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel."

This verse is often interpreted by Christians as a prophecy foretelling the miraculous virgin birth of Jesus. However, it's important to note that the term "virgin" in this context is a translation of the Hebrew words "Ha’ALMaH" (H5959), which means “the young woman” of marriageable age but doesn't imply virginity. The Hebrew ToRaH was later translated into Greek, and the Greek translation used the term "parthenos," which specifically means virgin, further contributing to the misinterpretation of a virgin birth. In Hebrew the correct word for a virgin is “BaTuWLA” (H1330 neither had any man known her).

Additionally, Isaiah 8:3 in the TorRaH notes that the woman referred to as a virgin is identified as "a prophetess," signifying that she was the wife of the prophet Isaiah. Therefore, it clarifies that the person mentioned is Isaiah's wife, who had already conceived a child named ShaR YaShuWB (H7610). This evidence dismisses the Christian claim that the woman was truly a virgin since she had already conceived a child. Furthermore, if his wife was truly a virgin (and he would know) Isaiah would have used the Hebrew word “BaTuWLA”. Upon closer examination, it becomes evident that Isaiah consistently uses the term "BaTuWLA" (neither had any man known her) correctly in five other instances for a true virgin in the ToRaH. Yet in Isaiah 7:14 in the Christian New Testament, we are made to believe he used the word incorrectly to describe his own wife's status.

When examined within its authentic Hebrew context, devoid of the incorporation of Christian theology, chapters 6-8 of YaShAYaHuW (Isaiah) do not constitute a prophecy concerning a future Christian New Testament savior. In essence, Isaiah responds to the divine call of the God of Israel, willingly offering himself as a messenger for YaHuWaH. In Chapter 7, the narrative revolves around the rule of King AHaZ of YaHuWDaH (Judah) during a period of political unrest. Facing an alliance between the Northern Kingdom of Israel under the rule of King Pekah and Syria ruled by King Rezin against Judah, Isaiah, under YaHuWaH's guidance is to take his son ShaR YaShuWB and convey a message to AHaZ. Isaiah urges AHaZ to place trust in YaHuWaH's protection, assuring him that the impending threat will not prevail. As a confirmation, Isaiah offers AHaZ a sign, but AHaZ displays hesitation.

In response, Isaiah explains that his wife will birth a child and be given the name “AMNuWAL” (AL/god/Almighty H410 is with us, signifying YaHuWaH's presence and protection), and unlike Christian theology, the sign is not the birth of the child. The sign is that before this child knows right from wrong, or can even eat honey (bacterial digestive issues) the lands of the two kings who threaten Judah will be forsaken/abandoned (Isaiah 7:14-16 and 8:4). Despite the imminent danger, Isaiah conveys a message of hope and reliance on divine intervention. The ToRaH records that King Pekah is eventually assassinated by Hoshea, who succeeds him as king (2 Kings 15:30). In an attempt to secure aid during the conflict, AHaZ sends a tribute of gold and silver to the nearby Assyrian king of Damascus, Tiglath-Pileser. In the end, King Rezin of Syria dies and it serves as a poignant reminder of YaHuWaH’s promise of protection to Israel and over His divine plans (2 Kings 16:9).

History bears out that the Syro-Ephraimitic war only lasted 2 years (734–732 BCE), which is typically the timeframe before a newborn coherently knows good from evil. This is just one example, that when YaHuWaH establishes something, it is unchanging.

It's crucial to highlight that following YaHuWaH's instructions (Isa 8:3), when the new baby is born, Isaiah is directed to change his son's name from "AMNuWAL" (Immanuel) to "MaHaR ShaLaL KhaSh BaZ" (H4122).

Despite the available evidence, New Testament followers persist in disputing the ToRaH and staunchly defend the various interpretive modifications made in the Hebrew ToRaH to align with Christian New Testament narratives. Let's also not forget that the New Testament messiah was never called Immanuel. King AHaZ of Judah, according to historical records, likely died around 715 BCE. If we consider the estimated birth range for the Christian New Testament messiah, it would be roughly over 700 years after the death of King Ahaz.

King AHaZ passed away around the age of 36 (735–720 BC) and was followed by his son, Hezekiah. Therefore, it is not logical that the God of Israel YaHuWaH would intervene in an immediate threat, by waiting 700 years later to send a Christian New Testament messiah. No, not at all because YaHuWaH didn’t wait, history records the Syro-Ephraimitic war only lasted 2 years (734–732 BC). Even if one chooses to disregard all the evidence the Hebrew scriptures and History present, there is one fact that shuts it all down.

The Creator YaHuWaH has firmly declared that His chosen, anointed, and firstborn son is the nation of Israel and not an individual (ShaMuWTh 4:22-23 "Exodus”, and HuWShuWA 11:1 "Hosea"). When one transgresses the ToRaH by adding or omitting, it becomes necessary to fabricate stories to validate assertions made in the Christian New Testament. Many Christians often neglect the crucial step of scrutinizing all New Testament claims against their proclaimed foundation, the Hebrew ToRaH.

Interpretations of the previous passages vary, and different Christian traditions and denominations offer various explanations for them within the context of their theological frameworks. These instances in the Christian New Testament not only demonstrate that Jesus does not consider himself to be God, but if he did, it would suggest signs of mental illness or disorder. In modern society, hearing voices and engaging in self-talk where a person perceives multiple personalities is a common symptom of schizophrenia. The thought process during self-talk in schizophrenia can be emotionally charged. The voices may deliver messages that induce fear, anxiety, paranoia, or other intense emotions. The individual may even react emotionally to the perceived voices and carry out various tasks.

The earliest known record of mental illness dates back to 1100 B.C. During this timeframe in biblical history, the Israelites called for a king because they wanted to be united against their enemy at the time which was the Philistines. Negative childhood experiences can increase the risk of some mental illnesses like abuse or neglect. Trauma and stress — in adulthood, traumatic life events or ongoing stress can increase the risk of mental illness. Issues such as social isolation, domestic violence, relationship breakdown, and financial or work problems can impact mental health. Many tend to overlook that all these factors were also widespread in ancient times. While not asserting that the messiah of the Christian New Testament had a mental disorder, it is conceivable when a person claims to be God while engaging in open conversations with himself.

It is quite probable that in ancient times, many individuals erroneously perceived mental health issues as manifestations of demon possession. The concept of demon possession, as commonly understood in later religious Christian traditions, is not mentioned in the Hebrew ToRaH (the first five books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). The Hebrew ToRaH focuses on monotheism and worship of the one God of Israel YaHuWaH, acknowledging all spiritual entities like angels, evil spirits, and even ShaTaN (H7854) or what Christians call Satan/the devil are obedient unto the Creator (Deuteronomy 30:15, 19, and Isaiah 45:7).

word etymology

However, some scholars and readers have interpreted certain passages as possibly describing encounters with evil spirits or entities. For example:

1. 1 Samuel 16:14-23: This passage describes an evil spirit tormenting Saul, which is alleviated when David plays the harp for him.

2. Judges 9:23: It mentions an evil spirit from YaHuWaH coming between Abimelech and the leaders of Shechem.

The presence of demons in the Hebrew ToRaH is not as overt as in the Christian New Testament. Angel Rodriguez, in his June 1998 article "Old Testament Demonology" in the Ministry Magazine, similarly agrees that the understanding of demons in the contemporary era is foreign to believers in the Hebrew ToRaH. The Hebrew ToRaH primarily references YaHuWaH, the RuWaCh (H7307) of YaHuWaH (Exod 31:3; Isa 42:1; Num 24:2; 1 Sam 10:10), the devil, gods, and evil spirits (Judg 9:23; 1 Sam 16:14; Zech 3:1-2). It acknowledges only One God, the Creator YaHuWaH, and supreme controller of all things, visible or invisible. Since YaHuWaH created good and evil, the Hebrew ToRaH bears witness to this as “evil spirits” serve the will of YaHuWaH (1 Sam 6:14).

While specific passages (Lev 17:7; Deut 32:17; 2 Chr 11:15; and Ps 106:37) in the Hebrew ToRaH mention devils, there is no single Hebrew word that precisely corresponds in meaning to demons as understood in contemporary times. Nevertheless, the Hebrew ToRaH affirms the existence of a spiritual being created to test YaHuWaH’s chosen people, as evidenced in various passages in the ToRaH (Job 1:1-22 and Isa 14:12-14).

YaHuWShuWA 24:20 “Joshua”

20 If ye forsake YaHuWaH, and serve strange gods, then HE will turn and do you hurt, and consume you, after that He hath done you good.

A continued theme all through the Hebrew ToRaH as stated in YaHuWShuWA 24:20 (Joshua). YaHuWShuWA is addressing the Israelites and urging them to be faithful to YaHuWaH. He emphasizes that turning away from YaHuWaH and serving foreign gods and idols will result in consequences, indicating that YaHuWaH is jealous and will not forgive a continued lifestyle of rebellion and unfaithfulness. The verse underscores the importance of staying committed to the ToRaH (instructions, guidance, and teachings) of YaHuWaH and avoiding idolatry.

Throughout history, individuals from diverse cultures and religions, including Christianity, have asserted their identity as messiahs or god. Notable examples include Shimon Bar Kochba. Whether acting alone or with a following, many have claimed to be either a reincarnated messiah or the Second Coming of the Christian New Testament Messiah/Christ. From the 18th to the 21st Century, numerous individuals, such as John Nichols Thom, José Luis de Jesús, David Koresh, and Alan John Miller, have made such claims. Despite the fervent devotion and worship bestowed upon these figures, the Hebrew ToRaH establishes that the chosen and anointed firstborn son is the Nation of YiSRAL, meaning "Israel," referring to the Hebrew people (ShaMuWTh 4:22-23, "Exodus," and HuWShuWA 11:1, "Hosea").

Believe it or not, some argue that it's acceptable to venerate images, idols, or symbols of worship, as long as they represent the Creator (whom no one has seen, as stated in ShaMuWTh 33:20, "Exodus," and DaBaRiYM 4:14-15) or the demigod messiah of the Christian New Testament. However, many are unaware that the socially accepted depictions and names of the supposed savior figure in the Christian New Testament conflict with the Creator's teachings in the original Hebrew ToRaH (commonly known as the Old Testament in the West), which serves as the foundation for all Westernized English-translated Bibles.

Throughout the Hebrew ToRaH, the Creator YaHuWaH and His chosen prophets consistently caution against the worship and glorification of humans, images, animals, and idols. Nevertheless, approximately 2.6 billion people, spanning various sects, who adhere to Christian theology, seem to boldly disregard YaHuWaH's authoritative commandments as they promote their representations of a salvific figure (ShaMuWTh 20:3-5, 23:24 "Exodus", LuWiYM 26:1 "Leviticus", DaBaRiYM 4:16-19,23 5:8, 7:5,25 27:15 "Deuteronomy", HuWShuWA 11:2 “Hosea”, YaShAYaHuW 10:10, 30:22, 42:8,17 44:10-15, 45:20 "Isaiah", YaChaZaQAL 30:13 “Ezekiel”, MaKhiYaHuW 1:7, 5:13 “Micah”, ZaMaR 78:58, 97:7 "Psalms", YaRaMiYaHuW 8:19, 43:13, 50:2,38 51:17, 47-52 "Jeremiah", ALaPh MaLaKiYM 14:9 “1 Kings “, BaT MaLaKiYM 17:16,41 23:14 “2 Kings”, KhaBQuWQ 2:18 “Habakkuk”, and BaT DaBaR 14:3, 23:17, 34:7, 34:4 “2 Chronicles”).

The essential question that must be posed is this: When the Creator’s ToRaH prohibits the acknowledgment of any other divine entities before the Creator, does ShaMuWTh 20:3-5, 23:13 (Exodus) and YaHuWShuWA 23:7 (Joshua) extend to include the figure in the Christian New Testament often regarded as a demigod—a concept rooted in Greek mythology, suggesting that an offspring of a god and a mortal is divine? Known in various sects as YeShuWA, YaHuWShuWA, YaHaWaShi, YaHUShA, and so forth.

Examining the facts and evidence reveals a notable absence in the Hebrew ToRaH where YaHuWaH commands Israel to hold in esteem or place their trust in the birth, death, resurrection, and second coming of any individual for salvation. Contrarily, the evidence suggests that the Creator explicitly cautions against subscribing to this ideology. Why? Because, reiterated throughout the Hebrew ToRaH, the Creator unequivocally declares Himself as Israel's sole Rock, forgiver, redeemer, and savior (MaKhiYaHuW 7:18 "Micah", YaShAYaHuW 41:4, 42:8, 43:10-11, 44:6-8, 45:5-6, 55:7 and 18-21, 48:11, 49:26 ”Isaiah”, HuWShuWA 6:6, 13:4 “Hosea”, ZaMaR 86:10, 91:14-16 “Psalms”, BaT ShaMuWAL 22:47 “2 Samuel“). Given that YaHuWaH is Israel's salvation, redeemer, and has already forgiven them, the Creator, according to HIs perspective, never deemed it necessary to dispatch a savior for Israel's deliverance from sin.

When we read the Hebrew ToRaH in its proper uncontaminated Hebrew context, we discover that YaHuWaH NEVER did, nor did He need to. In the proper Hebrew context, YaHuWaH (the Creator of life) established that His anointed Son and Firstborn is the nation of YiSRAL. YaHuWaH goes on to establish that YiSRAL would be His chosen people forever, NOT Christians, Muslims, Hindus, Buddhists, etc, (ShaMuWTh 4:22-23 “Exodus”, HuWShuWA 11:1 “Hosea”, ZaMaR 105:1-15 “Psalm”, ALaPh DaBaR 16:14-22 "1 Chronicle", and DaBaRiYM 8:5 “Deuteronomy”). The ideology that YiSRAL needed an innocent, human blood sacrifice to forgive their sin is Christian theology and is NOT Hebrew culture nor was it a command that YaHuWaH established.

So according to the Hebrw ToRaH, if Jesus (YaHuWShuWA, YaHaWaShi, YeShuWA, YaShA., etc.) is not the Messiah as Christianity claims, it would have significant implications for their religious beliefs and teachings. Here are some potential consequences:

Impact on Core Theology:

• The concept of Jesus as the divine Son of God and the Savior would be fundamentally altered.

• The doctrine of the Trinity might be reexamined, as Jesus plays a central role in the Father-Son relationship.

Redemption and Salvation:

• The idea of Jesus as the atonement for humanity's sins might be redefined or replaced with an alternative understanding of salvation.

Christian Practices and Traditions:

• Christian sacraments, such as baptism and the Eucharist, might take on different significance or undergo reinterpretation.

• Christian liturgy and prayers that reference Jesus as the Messiah would likely be revised.

Biblical Interpretation:

• The New Testament, which extensively discusses Jesus as the Messiah, would be reinterpreted or recontextualized.

Christian Identity:

• The identity and mission of the Church might be reshaped without the central figure of Jesus as the Messiah.

Religious Art and Symbolism:

• Christian art, symbols, and iconography often depict Jesus as the Messiah. Without this central theme, artistic representations might

• take on a different focus.

Christian Eschatology:

• Beliefs about the Second Coming of Christ and the fulfillment of prophecies might be reevaluated.

Interfaith Relations:

• Interactions with other Abrahamic religions, particularly Judaism, might be affected, as the Messianic claim is a significant point of difference.

Historical and Cultural Impact:

• The course of history, especially in terms of the spread of Christianity, the formation of Christian doctrines, and the influence on Western civilization, would likely be different.

Theological Diversity:

• Various Christian denominations might have developed different theological perspectives, emphasizing alternative aspects of their faith.

In straightforward terms, the Creator and God of Israel have already declared that His anointed firstborn son is the nation of Israel, not an individual person (ShaMuWTh 4:22-23 “Exodus” and HuWShuWA 11:1 “Hosea”). This should serve as a wake-up call for those who invoke a Christian New Testament messiah as the son of God. According to the Creator, such beliefs constitute idol worship and violate His first commandment.

Are you applying the same level of scrutiny to the Hebrew ToRaH as you are to the Christian New Testament?

This question often emerges as one of the top queries when believers in the Christian New Testament become aware of apparent contradictions or discrepancies within their sacred text. While Christians assert their New Testament is without error in nature, encountering numerous contradictions prompts them to engage in damage control to rationalize these detrimental discrepancies. On the contrary, while the Hebrew TaNaKh has never been asserted to be flawless, the Hebrew ToRaH is the sacred, inspired, and immutable word of the God of Israel, necessitating no need for defense.

Christians claim their New Testament is flawlessness, divinely inspired, and is in fact a continuation and fulfillment of the Hebrew ToRaH. In contrast, both Christian and Hebrew scholars agree on the unchanging nature of the ToRaH, the first five books known as the Old Testament in Christianity. This sacred text is deemed the unwavering word of the God of Israel, even extending to YaHuWaH's chosen prophets as intended.

While the content of the Hebrew ToRaH remains consistent across ancient ToRaH scrolls, the exact number of letters/characters or glyphs may vary. Scribes in ancient times meticulously copied the text by hand, and subtle variations could occur due to factors such as handwriting style, spacing, or individual scribe practices. Christians exploit this by arguing the Hebrew ToRaH also has errors.

Reputable scholars agree that these minor variations in ancient ToRaH scrolls neither augment nor diminish the intended content and meaning of the text (DaBaRiYM 4:2, 12:32, “Deuteronomy” and MaShaL 30:5-6 “Proverbs”). While there may be differences in spelling, or grammar, the essential teachings and narratives remain consistent. The meticulous transmission and copying processes, along with the reverence attached to the sacredness of the text, have contributed to a high level of textual fidelity.

Modern scholars often use a variety of manuscripts and versions to reconstruct the most authentic representation of the original text, recognizing that the variations are insignificant in terms of impacting the core messages and beliefs conveyed in the Hebrew ToRaH by the Creator.

The idea that the words of the God of Israel YaHuWaH are righteous is a recurring theme throughout the Hebrew ToRaH. One specific reference can be found in Psalm 33:4. This verse expresses the righteousness and faithfulness of the word of YaHuWaH. It's important to note that the concept of YaHuWaH's words being righteous is a broader theme found throughout various books of the Hebrew ToRaH, and it's not limited to a single verse.

Isaiah 55:11 in the Hebrew ToRaH emphasizes the potency and reliability of YaHuWaH's word, stating that it will not return empty but will accomplish its intended purpose. According to the Hebrew ToRaH, Malachi 3:6 emphasizes the unchanging nature of YaHuWaH. The verse conveys the idea that the God of Israel remains steadfast and consistent, not subject to alteration or variation. This highlights the enduring and reliable character of the divine.

We all know that beliefs may shift from one day to the next, but placing trust in something involves a steadfast reliance grounded in its consistent past reliability. This is again why the obedient Hebrews trusted the ToRaH and their actions are based on the established unchanging words of the ToRaH. If something has been established as an unchanging foundation, any new addition is considered a fabrication or an entity distinct from the original foundation. In the context of an unchanging foundation, the introduction of anything new is regarded as a separate creation or entity from the established base.

The premise here is rooted in an unchanging foundation that possesses completeness and perfection in its original state. Any addition, whether it be new principles, concepts, or elements, is seen as diverging from the original essence and is considered its own creation. This perspective prioritizes preserving the purity and integrity of the foundational concept, suggesting that alterations or additions may compromise the authenticity of the original idea. The emphasis is on maintaining the distinct identity and timeless nature of the established foundation.

The fact of the matter is that the Christian New Testament attempts to change the unchangeable authorship of YaHuWaH (the Hebrew ToRaH). As Christians claim that their New Testament fulfills the Hebrew ToRaH, the validation of the Christian New Testament requires reference to the Hebrew ToRaH. It's also essential to recognize that the ToRaH does not depend on the Christian New Testament for validation.

Christian concepts that lack the ToRaH foundation

Christianity bases its claims, regarding the identity and mission of Jesus Christ, on prophecies found in the Hebrew Tanakh (Old Testament). Christian theology commonly interprets various passages from the Tanakh as foreshadowing or predicting the coming of Jesus Christ and the events of his life, death, and resurrection.

Christian claims about Jesus as the Messiah and the fulfillment of Hebrew prophecies rely heavily on concepts and themes found within the TaNaKh. The notion is that Jesus serves to fulfill the promises and anticipated outcomes outlined in the Hebrew scriptures. If this holds true, then all the remarkable claims made within the Christian faith must find their foundation in the Hebrew TaNaKh.

Distinguishing concepts in the Christian New Testament that do not originate from the Hebrew Bible (Tanakh) becomes apparent through a straightforward examination of the TaNaKh alongside the teachings of the Christian New Testament. Here are some concepts from the Christian New Testament that are found to be foreign to the Hebrew Bible:

1. Trinity: The concept of the Trinity, which includes the belief in YaHuWaH as Father, Son (Jesus Christ), and Holy Spirit, is not explicitly articulated in the Hebrew TaNaKh but is a central doctrine in many Christian traditions, particularly in mainstream Christianity. None of the chosen Hebrew prophets or Israelites ever referred to YaHuWaH as a three in one, or that He shared His esteem with anyone or anything else.

2. Salvation through Jesus Christ: While the Hebrew TaNaKh contains prophecies regarding a final messiah figure, the specific concept of salvation through mere faith in Jesus Christ as the Son of YaHuWaH is primarily a Christian New Testament teaching.

3. Grace: The Christian New Testament emphasizes the concept of grace, understood as the unmerited favor or love of YaHuWaH freely given to humanity. While the Hebrew TaNaKh does contain instances of divine favor and mercy to the nation of Israel, the theological concept of grace as articulated in the New Testament is more developed and central to Christian theology.

4. The resurrection of Jesus: The resurrection of Jesus Christ is a central tenet of the Christian faith, but it is never foretold or described in the Hebrew TaNaKh. While there are passages in the Hebrew scriptures that speak of a resurrection for the nation of Israel, the specific doctrine of Jesus's resurrection is a Christian New Testament teaching.

5. Sacraments: The New Testament introduces sacraments such as baptism and the Eucharist (Holy Communion) as rituals or practices with spiritual significance for believers. While there are various practices in the Hebrew TaNaKh, the specific sacraments and their theological significance in Christianity are distinctively New Testament concepts.

6. Church: The New Testament speaks extensively about the establishment and organization of the Christian church, including its leadership structure, ordinances, and communal life. While the Hebrew TaNaKh contains references to gatherings and communities, the institution of the church or religion as described in the New Testament is a unique development of Christianity.

7. Third Coming of Christ: While the Hebrew TaNaKh contains prophecies about the coming of a messianic figure, the specific New Testament teachings about the return of Jesus Christ as a cosmic event to judge the living and the dead are distinctively Christian beliefs.

8. Armour Of God: The concept of putting on the full armor of God, as mentioned in Ephesians 6:11, doesn't have a foundational parallel in the Hebrew TaNaKh.

9. Justification by faith: The Christian New Testament emphasizes the concept of justification by faith, which teaches that individuals are made righteous in the sight of God through their faith in Jesus Christ, rather than through adherence to the ToRaH as emphasized in the Hebrew TaNaK, established by the Creator Himself.

10. The indwelling of the Holy Spirit: While the Hebrew TaNaKh contains references to the Spirit of YaHuWaH, the New Testament expands on this concept by teaching that the Holy Spirit dwells within believers as a personal guide, comforter, and source of spiritual power. Without receiving this special Holy Spirit, Christians claim it is the reason why so many reject the New Testament messiah because the Holy Spirit allows them to see that Jesus, YaHuWShuWA, YaHaWaShi, YeShuWA, YaShA,etc. is the messiah.

11. New Covenant: The Christian New Testament introduces the concept of the New Covenant, which is seen as a fulfillment and surpassing of the covenant made with Israel, which the Hebrew TaNaKh records is never-ending. This New Covenant, however, is based on the innocent human sacrifice of Jesus Christ and offers continuous forgiveness of sins (even continued intentional sins) and a restored relationship with God.

12. Gifts of the Spirit: The New Testament speaks about spiritual gifts given by the Holy Spirit to believers for the edification of the church and the spreading of the gospel. While the Hebrew TaNaK mentions individuals being filled with the RuWaCh (Spirit in English and means: desire, vigor, fearless) of YaHuWaH for specific tasks, the idea of diverse spiritual gifts for all believers is more pronounced in the Christian New Testament.

13. Gentile inclusion: While the Hebrew TaNaKh contains prophecies about the inclusion of the nations in YaHuWaH's redemptive plan, the Christian New Testament elaborates on this theme by emphasizing the extension of salvation to Gentiles (non-Isrealites) through faith in Jesus Christ, without the requirement of adherence to the ToRaH.

14. Adoption as children of God: The Christian New Testament teaches that believers are adopted as children of God through their relationship with Jesus Christ, a concept that highlights the intimate and familial nature of the believer's connection to God. While the Hebrew TaNaKh speaks of Israel as YaHuWaH's chosen people and firstborn son, the language of adoption into YaHuWaH's family is more prominent in the Christian New Testament. The only way to be “adopted” is to become Israel, which means one must obey the ToRaH.

These are just a few examples, and interpretations may vary among different Christian denominations and scholars. Additionally, some concepts in the New Testament may have roots or parallels in the Hebrew Bible, even if they are not directly articulated in the same way.

Wisdom and understanding are not entities that are created; instead, they are acquired through experience. True comprehension arises from validating diverse perspectives and contradictions, even those we may not personally endorse.

age-old contradictions

It doesn't make much sense for someone who doesn't speak or read Hebrew to tell a native Hebraic person from Israel they are wrong about the Hebrew Bible. Understanding the Hebrew Bible requires knowledge of the language, cultural context, and historical background. Native Hebraic speakers from Israel are likely to have a deeper understanding of these aspects, making their interpretations more informed. Engaging in respectful dialogue and learning from each other's perspectives can lead to a richer understanding of the text.

The recognition of contradictions between the Hebrew TaNaKh and the Christian New Testament has been ongoing throughout history, but it became more prominent with the rise of critical biblical scholarship in the 19th and 20th centuries. Scholars from both Hebrew and Christian cultures began to systematically analyze the texts, comparing them in terms of language, theology, historical context, and literary style. This scholarly inquiry led to the identification of numerous inconsistencies and discrepancies between the two sets of scriptures, contributing to a deeper understanding of their respective origins and theological perspectives.

1. Nature of Jesus: The Hebrew TaNaKh depicts YaHuWaH alone is one, while the Christian New Testament portrays Jesus as divine, leading to debates about the nature of Jesus and the doctrine of the Trinity.

2. Salvation: The Hebrew TaNaKh emphasizes adherence to YaHuWaH's ToRaH for salvation, while the Christian New Testament emphasizes faith and belief in Jesus Christ.

3. Sacrifices: The Hebrew TaNaKh prescribes animal sacrifices and even flour for atonement, while the Christian New Testament presents Jesus as the ultimate innocent blood sacrifice for sin.

4. End Times: The Hebrew TaNaKh presents prophecies about the Messiah's coming kingdom on earth, while the Christian New Testament presents varied interpretations of the end times, a new heaven, and Jesus' second coming.

5. Covenant: The Hebrew ToRaH emphasizes an everlasting covenant between YaHuWaH and Israel, while the Christian New Testament presents a new covenant through Jesus Christ.

6. Ethical Teachings: Some teachings in the Hebrew TaNaKh, such as "an eye for an eye," appear to contrast with Jesus' teachings on forgiveness and non-violence in the Christian New Testament.

taking the esteem away from YaHuWaH

We understand from the Hebrew ToRaH that the God of Israel will not share His glory with anyone for any of His mighty works (Isaiah 42:8). However, in the Christian New Testament, Jesus repeatedly tries to take this esteem away from the God of Israel, YaHuWaH. Let's take a look at a few examples:

Revelation 21:23

23 And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb.

In this passage, the "city" refers to the New Jerusalem, which is described as the heavenly city where believers will dwell with God for eternity. Jesus referred to as "the Lamb," is depicted as the source of light for the city, symbolizing His divine presence and glory. However, we know the God of Israel YaHuWaH already established that He is the everlasting light.

YaShAYaHuW 60:19 “Isaiah”

19 The sun will no more be your light by day, nor will the brightness of the moon shine on you, for YaHuWaH will be your everlasting light, and your God will be your glory." I

Isaiah declares the everlasting nature of divine light and salvation in YaHuWaH. It speaks of a time when sorrow and darkness will be replaced by perpetual joy and illumination, symbolizing the eternal presence of YaHuWaH's glory and protection over His people.

the first and the last

Revelation 1:8, 1:11, 21:6, and 22:13 all feature statements made by Jesus Christ. In Revelation 1:8, Jesus speaks, identifying Himself as the Alpha and the Omega, the Beginning and the End. In Revelation 1:11, Jesus instructs John to write what he sees in a book and send it to the seven churches. In Revelation 21:6, Jesus proclaims Himself as the Alpha and the Omega, the Beginning and the End, and promises to give the thirsty from the spring of the water of life without cost. Similarly, in Revelation 22:13, Jesus asserts His identity as the Alpha and the Omega, the First and the Last, the Beginning and the End.

Isaiah 41:1, 44:6, and 48:12 are statements made by the God of Israel, YaHuWaH addressing the nation of Israel. YaHuWaH speaks, encouraging Israel not to fear, as He is the one who has upheld them. In Isaiah 44:6, YaHuWaH declares His identity as the first and the last, the Alpha and the Omega, emphasizing His eternal nature and sovereignty over all things. In Isaiah 48:12, YaHuWaH asserts His authority as the Creator of all things, declaring that He is the first and the last and that His hand has laid the foundations of the earth.

WHO is the savior of Isreal

Here are some scriptures in the Christian New Testament that claim Jesus as the Savior:

1. Luke 2:11 - "Today in the town of David a Savior has been born to you; he is the Messiah, the Lord."

2. John 4:42 - "They said to the woman, 'We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world.'"

3. Acts 5:31 - "God exalted him to his own right hand as Prince and Savior that he might bring Israel to repentance and forgive their sins."

4. Ephesians 5:23 - "For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior."

5. Philippians 3:20 - "But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ."

6. 1 Timothy 1:15 - "Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst."

7. 2 Timothy 1:10 - "But it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel."

8. Titus 1:4 - "To Titus, my true son in our common faith: Grace and peace from God the Father and Christ Jesus our Savior."

9. Titus 2:13 - "While we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ."

10. 2 Peter 1:1 - "Simon Peter, a servant and apostle of Jesus Christ, To those who through the righteousness of our God and Savior Jesus Christ have received a faith as precious as ours."

These verses claim Jesus Christ as the Savior in various contexts throughout the Christian New Testament. However, once again the God of Israel YaHuWaH already established that He is the savior (Isaiah 55:11).

Here are some scriptures from the Hebrew TaNaKh that emphasize that the God of Israel YaHuWaH alone is the Savior:

1. Exodus 14:30 - "Thus YaHuWaH saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore."

2. Deuteronomy 20:4 - “For YaHuWaH your God is he that goeth with you, to fight for you against your enemies, to save you.”

3. Deuteronomy 33:29 - "Blessed are you, Israel! Who is like you, a people saved by YaHuWaH? He is your shield and helper and your glorious sword. Your enemies will cower before you, and you will tread on their heights."

4. 2 Samuel 22:3 - "My God is my rock, in whom I take refuge, my shield and the horn of my salvation. He is my stronghold, my refuge and my savior— from violent people you save me."

5. Psalm 106:21 - "They forgot the God who saved them, who had done great things in Egypt."

6. Isaiah 43:3 - "For I am YaHuWaH your God, the Holy One of Israel, your Savior; I give Egypt for your ransom, Cush and Seba in your stead."

7. Isaiah 43:11 - "I, even I, am YaHuWaH; and beside me there is no saviour."

8. Isaiah 45:17 - “But Israel shall be saved in YaHuWaH with an everlasting salvation: ye shall not be ashamed nor confounded world without end.”

9. Isaiah 45:21 - "Declare what is to be, present it— let them take counsel together. Who foretold this long ago, who declared it from the distant past? Was it not I, YaHuWaH? And there is no God apart from me, a righteous God and a Savior; there is none but me."

10. Isaiah 45:15 - "Truly you are a God who has been hiding himself, the God and Savior of Israel."

11. Isaiah 49:26 - "I will make your oppressors eat their own flesh; they will be drunk on their own blood, as with wine. Then all mankind will know that I, YaHuWaH, am your Savior, your Redeemer, the Mighty One of Jacob."

12. Hosea 13:4 - "But I have been YaHuWaH your God ever since you came out of Egypt. You shall acknowledge no God but me, no Savior except me."

13. Micah 7:7 - "But as for me, I watch in hope for YaHuWaH, I wait for God my Savior; my God will hear me."

These scriptures highlight the divine role of the God of Israel as the Savior and Redeemer of His people.

the suffering servant

In Mark 4, the crowds surrounding Jesus by the sea were so immense that he had to board a boat to teach them. Throughout the Christian New Testament, there's a consistent portrayal of Jesus as extremely popular, with vast multitudes following him to the extent that he sometimes had nowhere to sit. This depiction of Jesus as a beloved figure persisted even after his death, making him arguably the most famous and revered individual in history.

That being said, Christians argue that Isaiah 53, which portrays the suffering servant, is a reference to the New Testament messiah. In contrast, the servant writings (Isaiah chapters 42, 49, 50, 52, and 53) contain prophecies about the servant of YaHuWaH, who is identified as the nation of Israel representing Israel's destiny and mission. Isaiah 53, says this servant is someone who would be roundly rejected by the entire world and despised. We can observe throughout history that Melenated people of African descent have been despised and rejected since the 1600s.

DaBaRiYM 28:68 (Deuteronomy) is a verse from the Hebrew ToRaH that speaks about the consequences of disobedience to YaHuWaH's commandments. It states that if the Israelites continue in their false idol worship and do not obey YaHuWaH's commands, they will be taken back to Egypt (captivity) in ships. The phrase "being put on ships" suggests a form of forced deportation or exile. It symbolizes the loss of freedom and the experience of being taken away from one's homeland against one's will. In historical context, this verse has been interpreted as foreshadowing the exile of the Israelites that occurred later in their history (Transatlantic Slave Trade).

The imagery of being put on ships underscores the severity of the consequences of disobedience and highlights the idea of being taken away into captivity as a punishment for turning away from YaHuWaH's commands. It serves as a warning to the Israelites about the importance of remaining faithful to their covenant with YaHuWaH (NOT a New Testament Messiah). This passage is part of a larger section in Deuteronomy known as the blessings and curses, where blessings are promised for obedience and curses for disobedience.

Deuteronomy 28:36 describes the fate of Israel if they turn away from YaHuWaH's ToRaH. Specifically, it states that if the Israelites disobey, they will be scattered among the nations and serve foreign gods made of wood and stone.

The phrase "there shalt thou serve other gods, wood and stone" emphasizes the idolatry and spiritual degradation that will result from disobedience. Wood and stone are materials used to craft idols, representing the false gods worshipped by other nations. Serving these gods symbolizes the Israelites' abandonment of their covenant with the one true God and their submission to pagan practices.

Elaborating on this, serving other gods made of wood and stone signifies a departure from the worship of the one true living God YaHuWaH, and a descent into idolatry. It highlights the allure of material idols and the spiritual danger of seeking fulfillment outside of YaHuWaH's commandments. The consequences described in this verse serve as a warning against the temptation to prioritize worldly desires over obedience to YaHuWaH.

idols made of wood and stone

In Western America, particularly in states with strong Christian traditions, the prevalence of religious symbols such as crosses and statues of Jesus made of wood and stone is notable. These symbols often serve as expressions of faith and reminders of the Christian belief system.

In terms of demographics, Christianity remains a dominant religion in Western culture, with a significant portion of the population identifying as Christian. According to recent surveys, approximately 65-75% of Americans in Western states identify as Christians, encompassing various denominations such as Protestantism, Catholicism, and Eastern Orthodoxy. With 200 Christian denominations in the U.S. alone and a staggering 45,000 worldwide, it’s evident why this highly popular, emotionally compelling, and ToRaH-compromising pagan religion boasts a following of 2 billion adherents.

The presence of religious imagery, including statues of Jesus, idols, and crosses, reflects the cultural and historical influence of Christianity in Western American society. These symbols can be found in churches, homes, public spaces, and even natural landscapes, serving as visual representations of religious devotion and identity. They also contribute to the region's religious landscape, shaping its cultural identity and sense of community.

In the United States, due to Christian slave masters Christianity has long been a significant aspect of African American culture and identity, with a large portion of the community identifying as Christian. Historically, Christianity played a pivotal role in the lives of enslaved Africans brought to America, often forced to be a source of spiritual strength in the face of their oppression.

Today, a substantial majority of African Americans continue to identify as Christians, with various denominations represented within the community, including Baptist, Methodist, Pentecostal, and others. Christianity remains deeply ingrained in African American culture, influencing music, literature, art, and social movements.

The Black church, in particular, has been a cornerstone of African American religious and communal life, providing spiritual guidance, social support, and advocacy for civil rights and social justice. Many African American Christians find solace, empowerment, and a sense of belonging within their faith communities, which continue to play a vital role in shaping their experiences and perspectives.

Overall, the prevalence of Christianity among African Americans reflects the passed-down legacy left by Christian slave masters, as well as the ongoing significance of the Christian religion as a source of their strength in contemporary American society. To dismiss the abundance of evidence indicating that the black race is the chosen people of Israel is truly astonishing.

In this prophetic passage, the imagery of the sun and moon being replaced by the eternal light of YaHuWaH symbolizes His ultimate sovereignty and presence.

The irony is evident in the contrast between a slave and their master both appealing to the same deity, yet with starkly different hopes and aspirations. The enslaved person, constrained by chains and yearning for freedom, earnestly beseeches the divine for release from their oppressive bondage. Their prayers resonate with a longing for justice, dignity, and the basic right to autonomy. The question arises: Whose prayers will be heard and answered?

Contrastingly, the slave master, benefiting from the exploitation and subjugation of others, bows their head in prayer. However, their supplication is not for the emancipation and equality of their enslaved brethren. Instead, it is a plea for the perpetuation of the status quo, for the maintenance of their power and control over those they exploit. Their prayer is rooted in self-interest, seeking to uphold the system of oppression that grants them privilege and authority.

This absurd scenario epitomizes the profound contradictions and injustices inherent in systems of slavery and oppression. It underscores the perversion of religious beliefs and practices, where the same faith is invoked to both justify the subjugation of others and to cry out for liberation. It exposes the hypocrisy of those who claim piety while perpetuating injustice, and it serves as a poignant reminder of the moral imperative to strive for justice, equality, and the inherent dignity of all individuals, regardless of their circumstances.

Historical records indicate that during the era of the transatlantic slave trade, which lasted from the 16th to the 19th centuries (400 years), many enslaved Africans were forced to adopt Christianity. As European powers, particularly those involved in the Atlantic slave trade, established colonies in the Americas, they often sought to justify the enslavement of Africans through religious and moral arguments.

Several practices were employed to introduce Christianity to enslaved individuals:

1.    Forced Conversion: Enslaved Africans were often subjected to forced conversion to Christianity. Masters and slaveowners, with the support of colonial authorities, compelled enslaved individuals to abandon their traditional African religions and adopt Christianity.

2.    Missionary Activities: Christian missionaries played a role in the spread of Christianity among enslaved Africans. Some missionaries genuinely sought to convert enslaved individuals, believing they were saving their souls. However, the context often involved power dynamics and coercion.

3.    Legislation and Control: In some cases, colonial authorities enacted laws that required or encouraged the conversion of enslaved individuals to Christianity. These laws were sometimes designed to exert control over the enslaved population and to justify their enslavement.

While many enslaved Africans were forced into Christianity, it's important to note how individuals embraced or resisted the religion varied. Some enslaved individuals incorporated Christian beliefs alongside their existing religious practices, while others embraced Christianity more fully over time. The history of the forced conversion of enslaved Africans is a multifaceted aspect of slavery and colonization in the Americas. The oppressive trend persists into modern times, with numerous sects, religious organizations, and even non-religious groups blending elements of the Hebrew TaNaKh with their own interpretations, often in opposition to the teachings of the Creator's ToRaH.

While Black Hebrew Israelite groups criticize Christianity, remnants of indoctrinated Christian theology persist. They substitute a white savior with a black one, while still adhering to the principles of obedience, respect, and fear outlined in the Christian New Testament's depiction of Christ.

 
Christian Scripture and Slave Justification

During the era of slavery, particularly in the Americas, certain passages from the Christian New Testament were selectively interpreted to justify or support the institution of slavery. These interpretations were part of a broader set of arguments and ideologies used by slaveholders to rationalize their practices. Some of the commonly cited passages include:

1.    Ephesians 6:5 (New Testament):

         "Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ."

Ephesians 6:5 instructs slaves to obey their earthly masters with respect and fear, and to serve them sincerely, as they would serve Christ.

2.    Colossians 3:22 (New Testament):

         "Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to curry their favor, but with sincerity of heart and reverence for the Lord."

Colossians 3:22 advises slaves to obey their earthly masters in everything and to work diligently, not only when their masters are watching, but also when they are not, in order to please God.

3.    1 Timothy 6:1-2 (New Testament):

         "All who are under the yoke of slavery should consider their masters worthy of full respect, so that God's name and our teaching may not be slandered."

1 Timothy 6:1-2 instructs slaves to regard their masters with all honor, so that the name of God and the teaching may not be reviled. It emphasizes the importance of serving believing masters even more because those who benefit from their service are believers and beloved.

These verses were often used to support the subjugation of slaves and their obedience to their masters who were Christians. While some individuals used these passages to defend slavery, others within the Christian community actively advocated for the abolition of slavery based on principles of human dignity, justice, and equality. Several documented sources discuss the selective interpretation of passages from the Christian New Testament to justify slavery during the era of slavery in the Americas. Some of these sources include:

1.    "The Cross and the Lynching Tree" by James H. Cone: In this book, Cone explores the connections between the Christian faith, the symbolism of the cross, and the history of racial violence and oppression in America. He discusses how certain interpretations of Christian theology and scripture were used to justify slavery and later forms of racial discrimination.

2.    "The Religious Instruction of the Negroes in the United States" by Charles C. Jones: Originally published in 1842, this book examines the role of Christianity in the lives of enslaved African Americans. It includes discussions of how slaveholders used biblical passages to assert their authority and control over enslaved individuals.

3.    "Slave Religion: The 'Invisible Institution' in the Antebellum South" by Albert J. Raboteau: Raboteau's book explores the religious practices and beliefs of enslaved African Americans in the South. He discusses how Christianity was adapted and interpreted within the context of slavery, including how certain New Testament passages were used to justify slavery.

4. "American Sermons: The Pilgrims to Martin Luther King Jr." edited by Michael Warner: This collection of sermons includes examples of how preachers throughout American history interpreted biblical passages to address issues of slavery, abolition, and racial justice. It provides insights into how the Christian New Testament was used to support the institution of slavery.

5.    "The Negro Church in America" by E. Franklin Frazier: Published in 1963, this book examines the history and role of the Black church in America, including its experiences during slavery. It discusses how Christianity was used by both enslaved individuals and slaveholders, and how biblical passages were interpreted within the context of slavery.

6.    "The Religious Instruction of the Negroes in the United States” by Charles Colcock Jones: In his book, Jones discusses how slave owners used passages from the Christian New Testament to instruct and control enslaved individuals. He provides insights into how Christianity was adapted within the context of slavery and how biblical passages were interpreted to justify the institution of slavery.

These sources, among others, provide valuable insights into how the Christian New Testament was selectively interpreted and misused to justify slavery in the Americas, highlighting the complex relationship between Christianity and the institution of slavery.

400 years of back pay

Considering America's self-proclaimed Christian morals and foundation are rooted in the Hebrew ToRaH, their deviation from Leviticus 19:11-13 is hypocrisy. These scriptures in the ToRaH underscore the importance of treating workers fairly and ensuring timely payment for services, discouraging theft, deceit, and oppression in interpersonal dealings. Not compensating a race of people for their honest labor over 400 years is deeply unethical and unjust on multiple levels. Here's an elaboration on why it's wrong:

1. Violation of Human Dignity: Refusing to pay individuals for their labor is a violation of their inherent human dignity. It reduces them to mere instruments of economic production, denying them the right to fair compensation for their time, effort, and skills. This devaluation of human worth is morally reprehensible and undermines the fundamental principle that all individuals deserve to be treated with dignity and respect.

2. Exploitation and Injustice: The failure to compensate individuals for their labor perpetuates a system of exploitation and injustice. For over 400 years, enslaved individuals were forcibly deprived of their freedom and forced to toil under brutal conditions, often without any form of remuneration. This exploitation enriched others at the expense of the laborers, perpetuating cycles of poverty and inequality that continue to affect their descendants today.

3. Inter-generational Impact: The consequences of unpaid labor extend beyond the individuals who directly experienced it. The inter-generational impact of slavery and unpaid labor continues to affect descendants of enslaved individuals, contributing to disparities in wealth, education, and opportunities. The failure to address this historical injustice perpetuates systemic inequalities that hinder social and economic progress for marginalized communities.

4. Lack of Accountability: Failing to acknowledge and rectify the injustice of unpaid labor demonstrates a lack of accountability on the part of society and institutions responsible for upholding justice and equality. By ignoring or denying the harm inflicted on enslaved individuals and their descendants, society fails to reckon with its past and address the legacy of slavery in meaningful ways.

5. Ethical Imperative: From an ethical standpoint, there is a moral imperative to rectify past injustices and provide restitution to those who have been wronged. This includes acknowledging the value of the labor performed by enslaved individuals and providing reparations or compensation as a form of restorative justice. Without such measures, society cannot fully reckon with its history or move forward toward genuine reconciliation and healing.

Refusing or neglecting to compensate a race of individuals for their honest labor spanning over 400 years represents not only a historical injustice but also an ongoing moral deficiency that undermines fundamental principles of justice, equality, and human dignity. Addressing this injustice requires acknowledging the harm inflicted, taking responsibility for past wrongs, and implementing measures to provide restitution and ensure a more just and equitable future for all.

what does Hebrew Tanakh say

In the Hebrew TaNaKh, the English words "slave" and "slavery" actually don’t appear. Depending on the interpretation of certain English-translated Bibles, Jeremiah 2:14 is written with the word “slave”, however in the Hebrew TaNaKh there is no such word.

YaRaMiYaHuW 2:14 “Jeremiah”

14 Is Israel a servant? is he a homeborn slave? why is he spoiled?

In Jeremiah 2:14, reflects astonishment at the condition of Israel. It questions why Israel a homeborn (H1004 someone’s dwelling, abode, habitation, place, from the land/region), has become corrupt and spoiled, highlighting the unexpectedness and tragedy of their moral decay despite being nurtured and brought up in the ways of YaHuWaH.

1. "Servant" - The Hebrew word "eved" (עֶבֶד) is often translated in English as "slave" and appears frequently throughout the TaNaKh. It is used to describe individuals who are bound to serve others, often as a result of being captured in war, sold into servitude, or born into slavery within Israelite society.

2. "Servitude" - The Hebrew word “ABuWDaH (עֲבוֹדָה) is translated as “slavery”. It typically refers to the state or condition of being a servant. Of labor or work (of a servant), service (of captives or subjects), and service (of YaHuWaH).

Examples of passages where these terms appear include laws regulating the treatment of slaves (e.g., Exodus 21:2-11, Leviticus 25:39-55), narratives involving enslaved individuals (e.g., Genesis 15:3, Exodus 21:7-11), and discussions about the redemption of slaves (e.g., Leviticus 25:47-55).

In the Hebrew TaNaKh, the term "servant" (H5650 עֶבֶד, ABad) can encompass a broader range of meanings than the term "slave" in Western culture. While there are instances in the TaNaKh where "servant" may refer to someone who is bought or hired to work, similar to the concept of a hired worker or indentured servant, the term can also refer to individuals who are in a state of captivity or servitude.

Leviticus 25:53

53 And as a yearly hired servant shall he be with him: and the other shall not rule with rigour (H6531) over him in thy sight.

Leviticus 25:53 outlines the principle that an Israelite should not treat a fellow Israelite as a slave but rather as a hired worker or temporary resident, emphasizing the importance of humane treatment and fair labor practices within the community.

It's important to recognize that the institution of servitude in ancient Israel differed from the chattel slavery of the Western world, where individuals were considered property and were often treated as mere commodities. In ancient Israel, there were various forms of servitude, including indentured servitude, debt slavery, and servitude as a result of conquest or captivity. Servants in the Israelite society had certain legal protections, such as the right to rest on the Sabbath and the requirement for humane treatment. The Hebrew Bible contains laws and ethical teachings that emphasize the fair and humane treatment of slaves. 

The phrase or concept of being "Slain in the Spirit" is not mentioned in the Hebrew ToRaH, as this terminology is more commonly associated with certain charismatic Christian practices, particularly in Pentecostal and charismatic traditions. In these contexts, being "Slain in the Spirit" refers to a spiritual or religious experience where individuals, often during a religious service or ceremony, may fall to the ground in a state of apparent spiritual or emotional intensity.

The specific phenomenon of the chosen Hebrew prophets laying hands on people causing them to fall down or dance erratically, as seen in some Christian charismatic worship practices and terminology associated with being "slain in the Spirit" is never recorded in the Hebrew ToRaH or TaNaKh. The Hebrew ToRaH contains the foundational texts for the Hebrews and focuses on matters such as the law, ethics, and narratives related to the chosen people, the Israelites.

The Hebrew ToRaH contains instances of prophetic actions, including symbolic acts performed by prophets, but the detailed descriptions of individuals falling down or dancing in response to the laying on of hands are never found in the Tanakh. The described phenomenon is associated with certain charismatic or Pentecostal Christian traditions, where it is believed to be a manifestation of the Holy Spirit. Such practices are not rooted in the Hebrew TaNaKh but have developed within specific Christian theological and worship contexts.

Arguments for Being Slain in the Spirit

Denominations and Christians who believe being slain in the Spirit is an act of the Holy Spirit will often point to the following verses which show people falling to the ground, seemingly by supernatural causes:

- When the soldiers and Judas came to arrest Jesus and Jesus answered, “I am he,” (asserting his divinity) they collapsed on the ground (John 18:6).

- When John saw a vision of God in heaven, he fell as though dead (Revelation 1:17).

This phenomenon is characterized by a sense of being overwhelmed by the presence of the Spirit, sometimes accompanied by emotional reactions, speaking in tongues, or other manifestations. The roots of being "slain in the Spirit" can be traced to the broader Pentecostal and charismatic movements, which emerged in the late 19th and early 20th centuries.

Speaking in tongues is a Christian practice that gained popularity through Pentecostalism and started in 1906 - 1909. Inspired by the Book of Acts in the Christian New Testament, William J. Seymour led a charismatic movement that emphasized the Holy Spirit's experience, spiritual gifts, and the continuation of supernatural manifestations from speaking in tongues. The concept of speaking in tongues where individuals communicate in languages unknown to them is associated with the religion of Christianity.

The Christian New Testament teaches in Acts 2:1-4 that Jesus’ disciples received the Holy Spirit on the day of Pentecost and were said to have spoken in languages that even people from various regions understood. Christians interpret this New Testament account as a model for subsequent experiences of the Holy Spirit's powerful presence.

The practice gained prominence within charismatic Christianity, where believers sought intense and direct encounters with the Holy Spirit. Over time, it became a distinctive feature of certain revival meetings, healing services, and charismatic worship gatherings. It's important to note that being "slain in the Spirit" is not a universal practice across all Christian denominations (There are more than 45,000 denominations globally), and views on this phenomenon can vary widely among Christians. Some embrace it as a powerful spiritual experience, while others are more skeptical or interpret such experiences differently.

To put it plainly, the Hebrew ToRaH never records instances of the chosen prophets speaking in tongues or other physical manifestations like charismatic Christianity. Nowhere in the ToRaH do we find examples of YaHuWaH's chosen people exhibiting such behaviors. The practices of speaking in tongues, catching the Holy Ghost, and being slain in the spirit have Christian origins and are not established by the Creator and God of Israel, YaHuWaH. We understand that the Creator's word remains constant and consistent, with clear instructions not to add or remove from His commands.

DaBaRiYM 4:2 “Deuteronomy”

2 Ye shall NOT add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of YaHuWaH your God which I command you.

DaBaRiYM 12:32

32 What thing soever I command you, observe to do it: thou shalt NOT add thereto, NOR diminish from it.

MaShaL 30:5-6 “Proverbs”

5 Every word of God is pure: he is a shield unto them that put their trust in him.

6 Add thou NOT unto his words, lest he reprove thee, and thou be found a liar.

The practice of communion in Christianity and Catholicism is never mentioned in the Hebrew ToRaH, which Christians consider the sacred word of the Creator and the foundation of their religion. Communion, often involving the sharing of bread and wine as symbolic of the body and blood of Christ, is more prominently found in the Christian New Testament.

Communion became a central ritual in Christian tradition based on interpretations of events described in the Christian New Testament, particularly during the Last Supper of Jesus with his disciples as recounted in the Gospels (Matthew 26:26-30, Mark 14:22-26, Luke 22:14-23, and 1 Corinthians 11:23-26).

The practice of communion, also known as the Lord's Supper or the Eucharist, is based particularly on the accounts of the Last Supper. During the Last Supper, Jesus Christ shared a meal with his disciples before his crucifixion. The key elements of the Last Supper are the bread and wine, which Jesus presented to his disciples. The Christian interpretation of these elements is that they symbolize the body and blood of Jesus Christ.

In Catholicism, the Eucharist is considered the source and summit of the Catholic Christian life, as it commemorates the Last Supper of Jesus Christ with his disciples. During this meal, Jesus instituted the sacrament by taking bread and wine, blessing them, and giving them to his disciples, saying, "This is my body" and "This is my blood."

In the Catholic understanding of the Eucharist, the bread and wine are believed to undergo a transformation known as transubstantiation. According to this doctrine, the substance of the bread and wine changes into the actual body and blood of Christ while retaining the appearance of bread and wine. This transformation is considered a mysterious and miraculous change that occurs through the power of the Holy Spirit.

The act of taking communion is considered a sacred and symbolic ritual in which Christians and Catholics remember and proclaim the sacrificial death of Jesus Christ (an innocent human sacrifice). Since there are 45,000 denominations of Christianity worldwide, different churches have variations in their understanding and practices related to communion. Still, the common consensus is the commemoration of Jesus' sacrifice through the symbolic representation of his body and blood. In essence, Christianity teaches that the concept of "communion" symbolically represents eating flesh and drinking blood 🤢.

Whoso eateth my flesh, and drinketh my blood

In the Christian New Testament (John 6:54-58), Jesus speaks to his followers, emphasizing the significance of partaking in his body and blood. He conveys that those who eat his flesh and drink his blood will have eternal life, emphasizing the spiritual connection and communion with him. This passage is often interpreted as a foreshadowing of the Eucharist or communion in Christian traditions, where believers partake in the symbolic representation of Jesus' body and blood.

Cannibalism and the drinking of blood have been practices observed in various cultures throughout history, often in specific ritualistic or extreme circumstances rather than as widespread cultural norms. It's important to note that these practices are generally considered taboo and are not reflective of the majority of human societies. Here are some historical instances where cannibalism and the drinking of blood have been documented:

1. Maori Culture (New Zealand): In pre-European Maori culture, there is evidence of cannibalism during warfare. It was believed to have been carried out for spiritual reasons, and the consumption of enemies was seen as a way to absorb their strength.

2. Fore Tribe (New Guinea): The Fore people in Papua New Guinea were known for practicing endocannibalism, where members of the community would consume the bodies of deceased relatives as a mortuary ritual.

3. Amazon Rainforest Tribes: Some indigenous tribes in the Amazon rainforest have been reported to engage in cannibalism. These practices are often tied to spiritual beliefs and rituals.

4. Various African Cultures: There have been historical reports of cannibalistic practices in certain African cultures, particularly during times of conflict or ritual ceremonies.

5. Ancient Cultures: In ancient history, there are accounts of cannibalistic practices in various cultures, such as among certain Polynesian societies, indigenous peoples of North America, and others.

It's crucial to note that these practices were often linked to specific contexts, beliefs, and historical circumstances. In modern times, physical or symbolic cannibalism and drinking blood are universally condemned and are not accepted practices in any mainstream society.

Ancient Roman obsession with blood

In Roman culture, the symbolic or ritualistic use of blood held significant importance for several reasons, reflecting the religious, social, and cultural aspects of the time.

1. Religious Significance: Blood was often seen as a powerful and sacred element in Roman religious beliefs. Sacrifices involving blood were performed to appease and honor gods, seeking their favor, protection, and blessings. The Romans believed that the gods had a direct influence on their lives, and blood offerings were a means of establishing a connection with the divine.

2. Purification and Renewal: Blood rituals were associated with purification and renewal. Initiates participating in certain ceremonies, such as the Taurobolium or Mithraic tauroctony, believed that the shedding of blood symbolized spiritual rebirth and a cleansing of sins. It was thought to purify individuals and bring them closer to the gods.

3. Symbolism of Life and Vitality: Blood was considered a symbol of life and vitality. Sacrificing animals and using their blood in rituals symbolized the exchange of life force with the divine. It was believed that such rituals could bring fertility, prosperity, and strength to the community.

4. Cultural Traditions: The use of blood in religious ceremonies became deeply ingrained in Roman cultural traditions. Rituals, festivals, and ceremonies involving blood sacrifices were passed down through generations, becoming integral to the religious identity of the Roman people.

5. Ensuring the Favor of Deities: Romans believed that sacrifices, including blood offerings, were essential for maintaining the favor and protection of the gods. In times of crises or significant events, elaborate sacrifices were conducted to seek divine intervention and guidance.

6. Connection with Ancestors: Blood offerings were also made during rituals honoring deceased ancestors. The pouring of blood was seen as a symbolic act of remembrance and a way to maintain a spiritual connection with the ancestors.

Overall, the use of blood in Roman rituals served as a potent medium for religious expression, symbolizing a sacred connection between the mortal and divine realms, and carrying deep cultural and traditional significance in the ancient Roman worldview.

Roman festivals and religious ceremonies

In ancient Rome, various festivals and religious ceremonies involved the symbolic or ritualistic use of blood.

1. Lupercalia: AKA Valentine’s Day This was an ancient Roman festival held in mid-February. One of the rituals involved the sacrifice of goats and a dog, and the priests, known as Luperci, would smear blood on their foreheads and laugh.

2. Taurobolium: This was a Roman blood sacrifice in which a bull was slaughtered, and participants, seeking purification or initiation, stood below a grating to be showered with the bull's blood. The practice was associated with the worship of the Great Mother Cybele.

3. Mithraic Mysteries: The Mithraic religion, dedicated to the god Mithras, involved initiation ceremonies known as tauroctony. In this ritual, a bull was sacrificed, and the initiate would be showered with the bull's blood, symbolizing spiritual rebirth.

4. Parentalia: This was a Roman festival in honor of deceased ancestors. Families would make offerings at tombs, including the pouring of blood as a symbolic gesture.

5. Secular Games (Ludi Saeculares): These were ancient Roman religious celebrations that took place every 100 years. Sacrifices, including blood offerings, were made to various gods to ensure the renewal of the state.
   

It's important to note that Roman religious practices were diverse, and different cults and deities had their own rituals. The use of blood in these ceremonies was often symbolic and held specific religious meanings for the participants.

WHAT DOES THE HEBREW TORAH SAY:

Christians and New Testament believers contend that communion is merely symbolic. Although a true statement, why would the God of Israel approve a symbolic act of consuming blood when He explicitly commanded His chosen people Israel to refrain from doing so? In the Hebrew ToRaH, there are explicit prohibitions against consuming blood. The dietary laws outlined in Leviticus 17 provide specific instructions regarding the sanctity of blood. This passage emphasizes the sacredness of blood and prohibits its consumption. The command is considered a part of the dietary laws that the Israelites were instructed to follow. The specific prohibition against eating blood is reiterated in other passages throughout the Hebrew ToRaH.

DaBaRiYM 12:23 “Deuteronomy”

23 Only be sure that thou eat NOT the blood: for the blood is the life; and thou mayest NOT eat the life with the flesh.

Leviticus 17:11-14

11 For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.

12 Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood.

13 And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust.

14 For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off.

summary

• the drinking of blood literally and physically was never an approved act by YaHuWaH.

• Never in the ToRaH do we read the chosen prophets of YaHuWaH or Isreal eating flesh or drinking blood.

• The life of a creature is in its blood and YaHuWaH has given that blood on the altar to make atonement for one's life. Animal blood (not human) is considered essential for atonement, serving as a symbol of cleansing and reconciliation with YaHuWaH.

• The Israelites are explicitly commanded not to consume blood, as it is reserved for atonement on the altar.

• According to the Hebrew ToRaH, an innocent human blood sacrifice is an abomination in the eyes of the Creator YaHuWaH (YaRaMiYaHuW 19:4-6, 32:35 “Jeremiah”, BaT MaLaKiYM 16:1-4 “2 Kings”, YaChaZaQAL 23:36-40 “Ezekiel”, DaBaRiYM 18:9-12 “Deuteronomy”, LuWiYM 18:21, 20:1-7 “Leviticus”, ZaMaR 106:34-41 ”Psalm”, MaShaL 6:16-19 “Proverbs”).

• An innocent person (one without sin) CAN NOT die for the wickedness of another as YaHuWaH will take no ransom for the wicked (YaChaZaQAL 18:20-23 “Ezekiel”, BaT DaBaR 25:4 “2 Chronicles”, DaBaRiYM 24:16 “Deuteronomy”, BaT MaLaKiYM 14:6 “2 Kings”, Proverbs 6:16-19, Psalms 49:7).

• The Christian and Catholic tradition of taking communion is never found in the Hebrew ToRaH.

  We are warned in the Hebrew ToRaH not to add or remove from the commandments of YaHuWaH, as there will be major consequences.

DaBaRiYM 4:2 “Deuteronomy”

2 Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of YaHuWaH your God which I command you.

DaBaRiYM12:32

32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.

MaShaL 30:6 “Proverbs”

6 Add thou NOT unto his words, lest he reprove (H3198) thee, and thou be found a liar (Proverbs 12:22)

While scholars have identified certain passages in the Christian New Testament that are considered later additions or interpolations, it's important to note that the determination of such passages can vary among scholars, and opinions may differ. Some examples of passages that some scholars believe were added later include:

1. The ending of the Gospel of Mark (Mark 16:9-20), known as the "Longer Ending," which contains details about Jesus' appearances after his resurrection.

2. The story of the adulterous woman (John 7:53–8:11), where Jesus intervenes to prevent the stoning of a woman caught in adultery.

3. The Trinitarian formula in 1 John 5:7-8, known as the Comma Johanneum, which explicitly mentions the Trinity but is absent from early Greek manuscripts.

4. The reference to Jesus sweating blood in Luke 22:43-44, known as the "bloody sweat" passage, which is found in some manuscripts but not others.

5. The longer version of the Lord's Prayer in Matthew 6:9-13, which includes the phrase "For thine is the kingdom, and the power, and the glory, forever. Amen."

These are just a few examples, and the question of textual authenticity and the identification of later additions in the New Testament is a complex and ongoing area of scholarly research and debate.

Yes, there is a debate among scholars regarding the authenticity of Luke 22:19-20, particularly the words attributed to Jesus during the Last Supper. Some scholars argue that this passage may be a later addition or interpolation, while others maintain its originality.

In Luke 22:19-20, Jesus is depicted as instituting the Eucharist, saying, "This is my body which is given for you. Do this in remembrance of me." and "This cup is the new covenant in my blood, which is poured out for you." Some scholars note that these words closely resemble the accounts of the institution of the Eucharist found in the other synoptic Gospels (Matthew and Mark) and Paul's letters (1 Corinthians 11:23-25).

However, some textual critics point out that the language and theology of Luke 22:19-20 are slightly different from the rest of Luke's Gospel and suggest that it may have been added later to harmonize with the accounts found in other New Testament writings. Additionally, some early manuscripts of Luke lack these verses, further supporting the possibility of interpolation.

Nevertheless, the question of the authenticity of Luke 22:19-20 remains a matter of scholarly debate, and opinions on its originality vary among scholars.

Christianity's claim is that their New Testament fulfills the Hebrew scriptures and that they can prove Jesus existed using the Hebrew TaNaKh. Christianity considers Jesus as the Messiah and is the son of the God of Isreal based on its interpretation of the Christian New Testament. In the New Testament, particularly in the Gospels (Matthew, Mark, Luke, and John), Jesus (YaHuWShuWA, YaHaWaShi, YeShuWA, YaShA, etc.) is depicted as fulfilling prophecies from the Hebrew ToRaH (aka Old Testament). The theological interpretation of Jesus as the Messiah is a central tenet of the Christian religion. Here are some key points Christianity uses to make the claim that Jesus was the prophesized Messiah found in the Hebrew ToRaH:

1. Fulfillment of Prophecies: Christians claim that Jesus fulfilled numerous prophecies found in the Hebrew ToRaH that were traditionally associated with the Messiah. These include predictions about the lineage of the Messiah, his birthplace, and the nature of his ministry.

2. Miracles and Teachings: Jesus' miracles and teachings, as recorded in the Gospels, are seen as evidence of his divine nature and fulfillment of messianic roles. His ability to heal, and perform miracles, and his authoritative teachings contribute to the Christian understanding of him as the promised Messiah.

3. Salvation through Jesus: Christians believe that Jesus' sacrificial death on the cross and subsequent resurrection provide salvation for humanity. This is seen as a fulfillment of the messianic mission to bring redemption and reconciliation between God and humanity.

4. Titles and Confessions: Throughout the Christian New Testament, Jesus is given titles such as "Christ" (meaning "Anointed One," equivalent to the Hebrew term "MaShiYaCh"), "Son of God," and "Savior." Christian confessions and creeds express the belief in Jesus as the Messiah and the Son of the God of Israel.

5. Early Christian Witness: The early Christian community, as depicted in the Christian New Testament, fervently proclaimed Jesus as the Messiah. The apostles and disciples, according to Christian belief, were witnesses to the life, death, and resurrection of Jesus, and they spread the message of his Messiahship.

WHAT DOES THE HEBREW TANAKH SAY:

Repeatedly, we emphasize and will continue to emphasize that when it comes to the validation of scripture, the most authoritative source is the Creator and God of Israel or that of chosen prophets He used to speak through. While Christianity, diverse denominations, our parents, friends, and even social media influencers all offer their perspectives on scripture, if these ideals do not line up with the foundational texts, these are all just opinions. When dealing with sacred texts, the only perspective or opinion we all should embrace is that of the One who ordained them—YaHuWaH, the God of Israel.

Within Christianity, there is a misconception that the term "messiah" refers to an individual performing miracles and exhibiting signs and wonders. However, although the word Messiah appears 39 times, in the Hebrew context, the word "MaShiYaCh" (English: messiah) simply denotes a person who has been anointed or chosen by the God of Israel YaHuWaH for a specific purpose. In contrast to Christianity, a "MaShiYaCh" is someone who is not divine (of, from, or like God or a god), is in a position of leadership, and can be a king, a prophet, a priest, or even a non-Hebrew individual.

Let’s take a look at the Hebrew word MaShiYaCh H4899:

Christian scholars, pastors, historians, and Hebrew experts all universally acknowledge that the chapters and verses in the Hebrew ToRaH are the sacred and divine words of the Creator concerning the responsibilities of the final Messiah.

Isaiah 2:4

4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.

Summary: Isaiah 2:4 is a verse from the Hebrew TaNaKh that envisions a future state of world peace. In summary, the verse describes a time when nations will cease warfare and transform their weapons into instruments of agriculture. It is a vision of a peaceful and harmonious era under the guidance of YaHuWaH.

Micah 4:3

3 And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more.

Summary: Micah 4:3 is a verse that similarly envisions a future state of peace. It describes a time when nations will no longer engage in war, and there will be universal peace. The verse portrays a world where people will sit under their own vines and fig trees, symbolizing prosperity and security. It is a vision of a peaceful and idyllic future under the guidance of YaHuWaH.

Isaiah 11:1-10

Summary: Isaiah 11:1-10 is a prophetic passage that foretells the coming of a righteous and just ruler, often understood by Christians as a messianic prophecy. Here's a summary:

1. Descendant of Jesse: The passage begins by mentioning a shoot coming from the stump of Jesse, signifying a future ruler from the lineage of King David.

2. Spirit of YaHuWaH: This ruler will be endowed with the Spirit of YaHuWaH, bestowing upon him wisdom, understanding, counsel, might, knowledge, and will fear (respect, reverence) YaHuWaH.

3. Justice and Righteousness: The ruler will administer justice and righteousness, ensuring fair judgment and equity.

4. Harmony in Nature: The prophecy extends to the natural world, depicting a harmonious coexistence among various creatures, symbolizing a time of peace.

5. Universal Peace: The vision culminates in a picture of universal peace, where the knowledge of YaHuWaH covers the earth as the waters cover the sea. In this era, there will be no harm or destruction.

Summary: Isaiah 11:1-10 paints a vision of a future messianic ruler characterized by wisdom, justice, and righteousness, ushering in an era of universal world peace and harmony. Justice and fairness will be central to the Messiah's rule. The natural world will experience harmony, wolves dwelling with the lambs, leopards lying down with the goats, the calf, the lion, and young animals together without harm. Isaiah 11:1-10 envisions a time of peace and justice under the rule of the final Messiah, symbolized by harmonious coexistence among creatures in the natural world.

Daniel 7:13-14

13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.

14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

Summary: Daniel 7:13 is a verse from the Hebrew ToRaH that presents a vision of a divine figure.

1. Son of Man: The verse describes a vision in which Daniel sees one like a "Son of Man" coming with the clouds of heaven. Son of man, not son of a god or god. Meaning from the conception of a man and woman.

2. Approaching the Ancient of Days: This figure approaches the Ancient of Days, a representation of God, and is presented before Him.

3. Given Authority: The Son of Man is granted authority, dominion, and an everlasting kingdom. People of all nations are to serve Him, and His dominion is never-ending.

Ezekiel 37

Ezekiel 37 describes a vision of the prophet Ezekiel in which he sees a valley filled with dry bones. YaHuWaH causes the bones to come together, receive sinews, flesh, and skin, and are brought back to life as a vast army. The vision describes the restoration of the nation of Israel, illustrating YaHuWaH's power and promise to revive and reunify His chosen people. Ezekiel 37 specifies that the future ruler is King David and will shepherd over YaHuWaH's people forever. This ruler will be appointed by YaHuWaH, and the people will follow His statutes and ordinances. The covenant of peace will be established with them, and YaHuWaH's sanctuary will be in their midst forever. This vision expresses a promise of divine leadership, obedience, and perpetual communion between YaHuWaH and His people Isreal (NOT Christians).

It is critical to mention that the Hebrew ToRaH never references the final Messiah being born of a virgin, performing miracles, and healings, giving signs and wonders, dying on a cross, rising from the dead, or returning a second time to gather Christians.

Healing the Christian New Testament

In the New Testament, there are several instances where disciples or followers of Jesus give credit and esteem to Jesus for the power to heal people. Here are a few examples:

1. Acts 3:12-16:

   • "When Peter saw this, he said to them: 'Fellow Israelites, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk? The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his servant Jesus. You handed him over to be killed, and you disowned him before Pilate, though he had decided to let him go. You disowned the Holy and Righteous One and asked that a murderer be released to you. You killed the author of life, but God raised him from the dead. We are witnesses of this. By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has completely healed him, as you can all see.'"

2. Acts 4:8-10:

   • "Then Peter, filled with the Holy Spirit, said to them: 'Rulers and elders of the people! If we are being called to account today for an act of kindness shown to a man who was lame and are being asked how he was healed, then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed.'"

3. Acts 10:34-36:

   • "Then Peter began to speak: 'I now realize how true it is that God does not show favoritism but accepts from every nation the one who fears him and does what is right. You know the message God sent to the people of Israel, announcing the good news of peace through Jesus Christ, who is Lord of all.'"

4. Acts 3:6-8:

• “Peter heals a man who was lame from birth, and afterward, Peter attributes the healing to Jesus and offers praise to God: "By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has completely healed him, as you can all see" (Acts 3:16).

In these passages from the Book of Acts, we see disciples like Peter attributing the power to heal to Jesus Christ and acknowledging him as the source of authority and divine power. They emphasize that it is through faith in Jesus' name that miraculous healings occur.

Healing the Hebrew Tanakh

In the Hebrew Tanakh, the prophets who performed miraculous healings attributed the power and authority for those healings to YaHuWaH rather than taking credit for themselves.

For example:

1. Elisha: In 2 Kings 5, when Naaman, the Syrian commander, is healed of leprosy after following Elisha's instructions, Elisha credits God for the healing. Elisha tells Naaman to wash in the Jordan River and declares, "Then you will know that there is a prophet in Israel" (2 Kings 5:8). After Naaman is healed, he acknowledges the God of Israel as the true God (2 Kings 5:15).

2. Elijah: In 1 Kings 17, when Elijah raises the widow's son from the dead, he cries out to YaHuWaH in prayer, saying, "YaHuWaH my God, let this boy’s life return to him!" (1 Kings 17:21). The narrative emphasizes YaHuWaH's power as the one who restores life to the child.

3. Moses: In Exodus 15:25-26, when Moses heals the bitter waters of Marah, he cries out to YaHuWaH, who shows him a piece of wood to throw into the water, making it sweet and drinkable. The healing is attributed to YaHuWaH's intervention.

Throughout the TaNaKh, prophets consistently acknowledge YaHuWaH as the source of their authority and power, including in the context of performing miracles such as healings. They view themselves as instruments through which YaHuWaH works to demonstrate His power and mercy to the people.

Deuteronomy 10:16 KJV

16 Circumcise therefore the foreskin of your heart, and be no more stiffnecked.

DaBaRiYM 10:16 Hebrew Art Scroll

In Deuteronomy 10:16, the verse emphasizes the importance of a change of heart and attitude among the people of Israel. It encourages them to cut away (circumcise) the barrier of their hearts, signifying choosing to eliminate selfish tendencies, and instead, be devoted and obedient to YaHuWaH's ToRaH. The emphasis is on prioritizing sole devotion unto YaHuWaH, over the mere physical act of circumcision.

Christians interpret Deuteronomy 10:16 as suggesting that by circumcising the heart, one will gain special spiritual insight regarding the Law/ToRaH beyond its literal words. Given the diverse spectrum of 45,000 Christian denominations worldwide, Deuteronomy 10:16 is interpreted in various ways, underscoring the deceptive nature of adding or removing from the ToRaH. Christians are taught that circumcision in the Hebrew ToRaH was solely physical by way of the flesh, but in the New Testament circumcision is of the heart.

Romans 2:28-29

28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and NOT IN THE LETTER; whose praise is not of men, but of God.

Because of Christian New Testament verses like Romans 2:28, you’ll be challenged to find a Christian church that does not emphasize the concept of circumcision of the heart as presented in the Christian New Testament. This is why Christians are taught that Old Testament was done away with, and now there’s something New. Though many Christians are taught that circumcising the heart aligns with the principles of the New Testament, the Hebrew ToRaH explicitly points to adherence to the commandments of YaHuWaH, rather than all alterations introduced in the Christian New Testament.

Deuteronomy 30:6-8

6 And YaHuWaH thy God will circumcise thine heart, and the heart of thy seed, to love YaHuWaH thy God with all thine heart, and with all thy soul, that thou mayest live.

7 And YaHuWaH thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee.

8 And thou shalt return and obey the voice of YaHuWaH, and do all his commandments which I command thee this day.

In the Hebrew ToRaH, Deuteronomy 30:6-8 conveys the promise that if the people of Israel repent and follow YaHuWaH's ToRaH (law), He will cut away/circumcise their hearts, removing selfishness. This implies that through repentance and adherence to HIS ToRaH, YaHuWaH's guidance in the ToRaH will assist in overcoming selfishness, idol worship, and wickedness. The ToRaH states that Isreal shalt return and obey the voice of YaHuWaH, and do all HIS commandments which I command thee this day. The ToRaH does not instruct obeying the voice of the God of Israel through a Christian New Testament Messiah or any modifications introduced in the Christian New Testament.

independent authorship and varying theological emphases:

1. "The Synoptic Problem: Four Views" by Stanley E. Porter and Bryan R. Dyer (2016)
   This book explores the relationship between the Synoptic Gospels (Matthew, Mark, Luke), including their similarities and differences, and presents various scholarly perspectives on the question of their sources and composition.

2. "The Gospel of John: A Commentary" by Raymond E. Brown (1966, 1979)
   Raymond Brown’s extensive work on the Gospel of John examines the distinct theological and narrative differences between John and the Synoptics, offering an analysis of how John’s Gospel was likely written for a different audience and at a later date.

3. "The New Testament in Its World" by N.T. Wright and Michael F. Bird (2019)
   This book provides a historical and theological context for understanding the New Testament and discusses how the Gospels were written, their differences, and their purpose within early Christian communities.

4. "The Composition of the Four Gospels" by John S. Kloppenborg (2008)
   This scholarly article discusses the process of composition for the Gospels and the probable sources (such as the hypothetical "Q" document) that Matthew and Luke drew from. It also highlights the differing theological priorities of each Gospel.

5. "Mark as Story: An Introduction to the Narrative of a Gospel" by David Rhoads, Joanna Dewey, and Donald Michie (2012)
   This book focuses on the Gospel of Mark and its unique narrative structure, offering insight into how Mark differs from the other Gospels in tone and focus, particularly its emphasis on suffering and discipleship.

6. "The Historical Jesus: The Life of a Mediterranean Jewish Peasant" by John Dominic Crossan (1991)
   Crossan's work investigates the historical context of Jesus and how the Gospels, written in different times and places, reflect the diverse theological and social concerns of the early Christian communities.

7. "Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony" by Richard Bauckham (2006)
   Bauckham argues that the Gospels were based on the testimony of eyewitnesses, but also acknowledges the differences in narrative and theological focus, especially in how each Gospel portrays Jesus.

8. "The Gospel of Luke and Acts: Toward a Theology of History in the New Testament" by Hans Conzelmann (1960)
   This book provides a critical analysis of Luke's Gospel and the Acts of the Apostles, focusing on the distinct theological perspective Luke brings, especially regarding salvation history and the role of Gentiles.

These resources provide substantial evidence and analysis regarding the composition, differences, and purposes of the Gospels, contributing to scholarly discussions on their independent authorship and varying theological emphases.

The Origins of Christianity

The origins of Christianity are rooted in the teachings and beliefs in the Hebrew ToRaH (the first five books of the Hebrew Bible). Christianity emerged within the context of Second Temple Judaism, with Jesus and his early followers being Jewish. The foundational texts of Christianity, particularly the New Testament, often reference and build upon the Hebrew scriptures, including the ToRaH, as part of their theological framework.

Valid sources for information on the relationship between Christianity and the Hebrew ToRaH include:

1. Christian New Testament: The New Testament, especially the Gospels and the letters of Paul, contains numerous references to and interpretations of Hebrew scriptures, including the ToRaH.

2. Scholarly Books: Books on Christian origins and early Christianity often discuss the relationship between Christianity and the influence of the ToRaH. Examples include "The New Testament and the People of God" by N.T. Wright and "Judaism and Christian Beginnings" by Samuel Sandmel.

3. Academic Journals: Journals in the fields of biblical studies, religious studies, and theology frequently publish articles on topics related to Christianity's relationship with the Hebrew scriptures. Journals such as "Journal of Biblical Literature" or "New Testament Studies" may contain relevant articles.

4. Historical Accounts: Historical works on the development of Christianity and its interaction with the Hebrew culture can provide context for understanding the origins of Christian beliefs and practices in relation to the Hebrew ToRaH.

5. Online Resources: Websites of reputable academic institutions, religious organizations, and online libraries often provide access to scholarly articles, books, and resources related to Christianity and its connections to Judaism and the Hebrew scriptures.

By consulting these sources, you can gain a deeper understanding of the role of the Hebrew ToRaH in the origins and development of Christianity.

Christian New Testament concepts that lack the Tanakh foundation

1. Trinity: The doctrine of the Trinity, while never articulated in the Hebrew Bible, is central to Christian theology. Scholars like Richard Bauckham in "God Crucified: Monotheism and Christology in the New Testament" explore the development of Trinitarian theology in early Christianity.

2. Salvation through Jesus Christ: The New Testament emphasizes salvation through faith in Jesus Christ, a concept never found in the Hebrew Bible. N.T. Wright's "The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion" offers insights into the New Testament's teachings on salvation.

3. Grace: The theological concept of grace, as understood in Christianity, is developed in the New Testament but not explicitly in the Hebrew Bible. "What's So Amazing About Grace?" by Philip Yancey explores the concept of grace in Christian theology.

4. Resurrection of Jesus: While resurrection is mentioned in the Hebrew Bible, the specific doctrine of Jesus's resurrection as central to Christian faith is primarily found in the New Testament. "The Resurrection of the Son of God" by N.T. Wright offers a scholarly examination of the resurrection.

5. Sacraments: The New Testament introduces sacraments like baptism and the Eucharist, which do not have direct parallels in the Hebrew Bible. "Theology of the New Testament" by Rudolf Bultmann discusses the development of sacramental theology in early Christianity.

6. Church: The New Testament extensively discusses the establishment and organization of the Christian church, which is not explicitly described in the Hebrew Bible. "The Church in the New Testament" by Kevin J. Vanhoozer provides insights into the New Testament's teachings on the church.

7. Third Coming of Christ: While the Hebrew Bible contains prophecies, the New Testament's teachings on the return of Jesus Christ are distinctively Christian. "The Return of Christ: A Premillennial Perspective" by David L. Allen offers a scholarly exploration of eschatology in the New Testament.

8. The indwelling of the Holy Spirit: The New Testament emphasizes the personal presence and influence of the Holy Spirit in believers' lives, a concept never developed in the Hebrew Bible. For scholarly exploration, consider "The Holy Spirit in the New Testament" by James D. G. Dunn.

9. Justification by Faith: While righteousness by faith is present in the Hebrew Bible, the New Testament's emphasis on justification by faith apart from obeying the ToRaH represents a theological development. "Paul and Palestinian Judaism" by E.P. Sanders is a classic work examining Paul's theology in relation to Judaism.

10. Gentile Inclusion: For scholarly analysis, see "The New Testament and the People of God" by N.T. Wright.

11. Adoption as Children of God: The New Testament teaches believers' adoption into God's family through mere faith in Christ, a concept that extends beyond Israel's covenant relationship in the Hebrew Bible. "Paul, the Spirit, and the People of God" by Gordon Fee offers insights into Pauline theology, including adoption.

12. Gifts of the Spirit: The New Testament discusses the diverse spiritual gifts given by the Holy Spirit to believers, a topic never recorded in the Hebrew Bible. For scholarly examination, see "Spirit and the 'other' Spirits in the New Testament" by Adela Yarbro Collins.

The Story of the Adulterous Woman

The passage John 7:53–8:11, commonly known as the Pericope Adulterae or the story of the adulterous woman, is absent from many early New Testament manuscripts. This passage narrates the encounter between Jesus and the woman caught in adultery, where Jesus famously says, "Let him who is without sin among you be the first to throw a stone at her."

Scholars have noted that this passage appears in various locations within John's Gospel in different manuscripts, indicating its uncertain authorship and original placement. Some manuscripts omit it entirely, while others place it after John 7:36 or John 21:25. Additionally, the style and vocabulary of the passage differ from the surrounding text, further suggesting its later insertion.

Valid scholarly resources discussing the absence of this passage in early manuscripts and its textual history include:

1. Bart D. Ehrman, "The Text of the New Testament: Its Transmission, Corruption, and Restoration" (Oxford University Press, 2005) - This book provides a comprehensive overview of the textual history of the New Testament and discusses the textual variants, including the Pericope Adulterae.

2. Bruce M. Metzger and Bart D. Ehrman, "The Text of the New Testament: Its Transmission, Corruption, and Restoration" (Oxford University Press, 2005) - Another authoritative work on New Testament textual criticism by two leading scholars in the field.

3. Kurt Aland and Barbara Aland, "The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism" (William B. Eerdmans Publishing Company, 1995) - This book provides an introduction to the New Testament textual criticism and discusses various textual variants, including the Pericope Adulterae.

These scholarly resources offer valuable insights into the textual transmission of the New Testament and the absence of certain passages in early manuscripts.

The name "Jesus" is not found

The name "Jesus" is not found in the oldest New Testament manuscript fragment known as P52 (Papyrus 52) in John 18:31-33. P52, also called the John Rylands Library Papyrus P52, is a small fragment of the Gospel of John, specifically John 18:31-33, 37-38. It is one of the earliest surviving manuscripts of the New Testament, dated to around 125 CE.

In John 18:31-33 (P52), the text reads:

"...the Jews to Pilate," "Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?"

As you noted, the name "Jesus" is not explicitly mentioned in this fragment, but it is implied in the context. For further study and scholarly resources on P52 and its implications for New Testament textual criticism, you may refer to:

1. Comfort, Philip W., and David P. Barrett. "The Text of the Earliest New Testament Greek Manuscripts." Tyndale House Publishers, 2001. This book provides detailed information about P52 and other early New Testament manuscripts, including textual variants and their significance.

2. Hurtado, Larry W. "The Earliest Christian Artifacts: Manuscripts and Christian Origins." Wm. B. Eerdmans Publishing Co., 2006. This book explores the significance of early Christian manuscripts, including P52, in understanding the origins of Christianity.

3. Ehrman, Bart D. "The New Testament: A Historical Introduction to the Early Christian Writings." Oxford University Press, 2016. Ehrman discusses P52 and its relevance to New Testament studies, providing insights into its textual characteristics and implications.

later addition to the Gospel of Mark

Mark 16:9-20 is considered by many scholars to be a later addition to the Gospel of Mark and not part of the original text. These verses are known as the "longer ending" of Mark. The earliest and most reliable manuscripts of Mark, such as the Codex Sinaiticus and Codex Vaticanus, end at verse 8, with no further content after the women fleeing from the empty tomb in fear and amazement.

Scholarly consensus holds that the longer ending of Mark was added by a later scribe or editor to provide a more satisfactory conclusion to the Gospel. This longer ending includes appearances of Jesus after his resurrection, instructions to the disciples, and references to miraculous signs. However, it differs in style and content from the rest of the Gospel of Mark and is absent from the earliest manuscripts.

For further study and scholarly resources on the longer ending of Mark, you may refer to:

1. Metzger, Bruce M., and Bart D. Ehrman. "The Text of the New Testament: Its Transmission, Corruption, and Restoration." Oxford University Press, 2005. This authoritative text provides detailed information about textual variants in the New Testament, including the longer ending of Mark.

2. Ehrman, Bart D. "The New Testament: A Historical Introduction to the Early Christian Writings." Oxford University Press, 2016. Ehrman discusses the textual evidence for the longer ending of Mark and its implications for understanding the composition and transmission of the New Testament.

3. Comfort, Philip W., and David P. Barrett. "The Text of the Earliest New Testament Greek Manuscripts." Tyndale House Publishers, 2001. This resource offers insights into the manuscript evidence for the longer ending of Mark and the process of textual criticism in evaluating its authenticity.

There is a textual variant in Mark 1:41. The verse in question reads:

"And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean."

Some manuscripts include this verse, while others omit it. The omission is found in some early and important manuscripts, including Codex Sinaiticus and Codex Vaticanus, as well as in several versions of the Old Latin and Syriac translations.

Scholars debate whether this verse was originally part of the Gospel of Mark or if it was a later addition. Some argue that it was added to harmonize Mark's account with similar stories found in the other Gospels. Others suggest that it may have been accidentally omitted in some manuscripts due to its similarity to Matthew 8:3 and Luke 5:13.

For further study and scholarly resources on the textual variant in Mark 1:41, you may refer to:

1. Metzger, Bruce M., and Bart D. Ehrman. "The Text of the New Testament: Its Transmission, Corruption, and Restoration." Oxford University Press, 2005. This authoritative text provides detailed information about textual variants in the New Testament, including Mark 1:41.

2. Ehrman, Bart D. "The New Testament: A Historical Introduction to the Early Christian Writings." Oxford University Press, 2016. Ehrman discusses the textual evidence for Mark 1:41 and its implications for understanding the composition and transmission of the New Testament.

3. Comfort, Philip W., and David P. Barrett. "The Text of the Earliest New Testament Greek Manuscripts." Tyndale House Publishers, 2001. This resource offers insights into the manuscript evidence for Mark 1:41 and the process of textual criticism in evaluating its authenticity.

These scholarly works provide a comprehensive examination of the textual evidence and scholarly debates surrounding the longer ending of Mark, offering valuable insights into its origin and significance in New Testament studies.

variants in the Book of Matthew

There is a textual variant in Matthew 17:21. The verse in question reads:

"But this kind does not go out except by prayer and fasting."

Some manuscripts include this verse, while others omit it. The omission is found in some early and important manuscripts, including Codex Sinaiticus and Codex Vaticanus, as well as in several versions of the Old Latin and Syriac translations.

Scholars debate whether this verse was originally part of the Gospel of Matthew or if it was a later addition. Some argue that it was added to harmonize Matthew's account with similar stories found in the other Gospels. Others suggest that it may have been accidentally omitted in some manuscripts due to its similarity to Mark 9:29.

For further study and scholarly resources on the textual variant in Matthew 17:21, you may refer to:

1. Metzger, Bruce M., and Bart D. Ehrman. "The Text of the New Testament: Its Transmission, Corruption, and Restoration." Oxford University Press, 2005. This authoritative text provides detailed information about textual variants in the New Testament, including Matthew 17:21.

2. Ehrman, Bart D. "The New Testament: A Historical Introduction to the Early Christian Writings." Oxford University Press, 2016. Ehrman discusses the textual evidence for Matthew 17:21 and its implications for understanding the composition and transmission of the New Testament.

3. Comfort, Philip W., and David P. Barrett. "The Text of the Earliest New Testament Greek Manuscripts." Tyndale House Publishers, 2001. This resource offers insights into the manuscript evidence for Matthew 17:21 and the process of textual criticism in evaluating its authenticity.

These scholarly works provide a comprehensive examination of the textual evidence and scholarly debates surrounding Matthew 17:21, offering valuable insights into its origin and significance in New Testament studies.

Matthew 6:13

In some ancient manuscripts, Matthew 6:13 does not include the phrase "For thine is the kingdom, and the power, and the glory, forever. Amen." This phrase is known as the doxology. Its absence in some manuscripts suggests that it may have been added later in the textual tradition.

Scholarly resources discussing textual variants in Matthew 6:13 include:

1. Metzger, Bruce M., and Bart D. Ehrman. "The Text of the New Testament: Its Transmission, Corruption, and Restoration." Oxford University Press, 2005.

2. Aland, Kurt, et al. "The Greek New Testament." United Bible Societies, 2014.

3. Nestle, Eberhard, et al. "Novum Testamentum Graece." Deutsche Bibelgesellschaft, 2012.

These resources provide insights into the textual variations and the process of textual criticism in evaluating them.

variants in the Book of JOHN

The story of the adulterous woman found in John 7:53-8:11 is not present in some of the earliest and most reliable manuscripts of the Gospel of John. This passage, known as the Pericope Adulterae, is considered by many scholars to be a later addition to the Gospel of John and not part of the original text.

The absence of this passage in some of the earliest manuscripts, as well as its stylistic differences and theological considerations compared to the rest of the Gospel of John, suggest that it was likely added to the text at a later date. Additionally, the story of the adulterous woman interrupts the flow of the narrative in John's Gospel and appears to have been inserted from a different source.

Scholarly resources that discuss the textual history and authenticity of the Pericope Adulterae include:

1. Metzger, Bruce M., and Bart D. Ehrman. "The Text of the New Testament: Its Transmission, Corruption, and Restoration." Oxford University Press, 2005.

2. Aland, Kurt, et al. "The Greek New Testament." United Bible Societies, 2014.

3. Comfort, Philip W. "The Text of the Earliest New Testament Greek Manuscripts." Tyndale House Publishers, 2001.

These resources provide a detailed analysis of the manuscript evidence for and against the inclusion of the Pericope Adulterae in the Gospel of John, as well as discussions of its textual variants and its significance in biblical scholarship.

the trinity in the book of john

Regarding John 5:7, there is indeed a well-known textual variant that involves the verse known as the "Johannine Comma" or the "Comma Johanneum." This verse, which appears in some later manuscripts, reads: "For there are three that bear record in heaven: the Father, the Word, and the Holy Ghost: and these three are one."

However, this verse is widely regarded by scholars as a later addition to the text of the Gospel of John and is not found in the earliest and most reliable manuscripts of the New Testament. The omission of this verse in many ancient manuscripts, combined with other internal evidence, suggests that it was not originally part of the Gospel of John but was inserted later, likely during the medieval period.

Scholarly resources that discuss the Johannine Comma and its textual history include:

1. Metzger, Bruce M., and Bart D. Ehrman. "The Text of the New Testament: Its Transmission, Corruption, and Restoration." Oxford University Press, 2005.

2. Aland, Kurt, et al. "The Greek New Testament." United Bible Societies, 2014.

3. Nestle, Eberhard, et al. "Novum Testamentum Graece." Deutsche Bibelgesellschaft, 2012.

These resources provide comprehensive discussions on the textual evidence and analysis related to this specific textual variant in John 5:7. They explain why many modern translations of the Bible omit this verse or indicate its dubious textual status.

the "Epilogue" of John

There is scholarly debate about its authorship and its place in the original Gospel of John. John 21 is commonly referred to as the "Epilogue" of the Gospel of John and contains the story of Jesus appearing to his disciples by the Sea of Galilee after his resurrection, as well as the restoration of Peter.

The main reason for the debate surrounding John 21 is that it exhibits some stylistic and thematic differences from the rest of the Gospel of John. Some scholars argue that these differences suggest that John 21 may have been written by a different author or added to the Gospel of John at a later date.

Scholarly resources that discuss the authorship and textual history of John 21 include:

1. Brown, Raymond E. "The Gospel According to John (XIII-XXI)." The Anchor Bible Series. Doubleday, 1970.

2. Köstenberger, Andreas J. "John." Baker Exegetical Commentary on the New Testament. Baker Academic, 2004.

3. Carson, D. A. "The Gospel According to John." The Pillar New Testament Commentary. Eerdmans, 1991.

These resources provide a detailed analysis of the textual evidence, literary characteristics, and theological themes of John 21, offering insights into the ongoing scholarly discussion surrounding this chapter.

The authenticity of Luke 22:17

The authenticity of Luke 22:17 has been a subject of debate among scholars, with some arguing that it may be an interpolation. Luke 22:17 reads: "And he took a cup, and when he had given thanks he said, 'Take this, and divide it among yourselves.'"

The primary reason for questioning the authenticity of this verse is that it appears to interrupt the flow of the narrative. It occurs between verses 16 and 18, where Jesus is instituting the Lord's Supper with his disciples. Some scholars suggest that the mention of the cup in verse 17 seems redundant or out of place in the context of the Last Supper scene.

Additionally, there are variations in the wording of Luke 22:17 among different manuscripts, which further complicates the issue. Some manuscripts omit the verse entirely, while others include it with variations in wording.

Scholarly resources that discuss the authenticity of Luke 22:17 and its textual variants include:

1. Metzger, Bruce M., and Bart D. Ehrman. "The Text of the New Testament: Its Transmission, Corruption, and Restoration." Oxford University Press, 2005.

2. Aland, Kurt, et al. "The Greek New Testament." United Bible Societies, 1993.

3. Fitzmyer, Joseph A. "The Gospel According to Luke I-IX: Introduction, Translation, and Notes." The Anchor Bible Series. Doubleday, 1981.

These resources provide insights into the textual variants of Luke 22:17, as well as the scholarly debate surrounding its authenticity as part of the original Gospel of Luke.

The authenticity of Hebrews 2:9

The authenticity of Hebrews 2:9 has been debated among scholars, with some suggesting that it may be an alteration or interpolation. Hebrews 2:9 reads: "But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone."

One reason for questioning the authenticity of this verse is that it appears to diverge from the immediate context and theological emphasis of the surrounding verses. The verse discusses Jesus being made lower than the angels and tasting death for everyone, which may seem abrupt or tangential to the broader argument of the passage.

Additionally, there are variations in the wording of Hebrews 2:9 among different manuscripts, which raises questions about its original form. Some manuscripts include slightly different phrasing or omit certain words, suggesting that the verse may have been subject to scribal alterations.

Scholarly resources that discuss the authenticity of Hebrews 2:9 and its textual variants include:

1. Metzger, Bruce M., and Bart D. Ehrman. "The Text of the New Testament: Its Transmission, Corruption, and Restoration." Oxford University Press, 2005.

2. Aland, Kurt, et al. "The Greek New Testament." United Bible Societies, 1993.

3. Guthrie, George H. "The Letter to the Hebrews." The New International Commentary on the New Testament. Eerdmans, 1983.

These resources provide insights into the textual variants of Hebrews 2:9 and the scholarly debate surrounding its authenticity as part of the original Epistle to the Hebrews.

the mark of the Beast 666

The identification of the number of the beast as 666 in Revelation 13:18 has been widely known and accepted in the Christian tradition. However, the discovery of a fragment of papyrus known as Papyrus 115 (P115) has raised questions about whether the number might be 616 in some manuscripts.

Papyrus 115 is a fragment of Revelation dating to the 3rd century CE and contains the portion of Revelation 13:18 where the number of the beast is mentioned. Instead of 666, this fragment reads 616. This variant reading has led to speculation and debate among scholars about which number is the original reading.

Some scholars argue that the number 666 may have been a later scribal error or intentional alteration and that 616 might be the original number. Scholarly discussion and analysis of this topic can be found in various academic resources, including:

1. Metzger, Bruce M., and Bart D. Ehrman. "The Text of the New Testament: Its Transmission, Corruption, and Restoration." Oxford University Press, 2005.

2. Comfort, Philip W. "The Text of the Earliest New Testament Greek Manuscripts." Tyndale House, 2001.

3. Ehrman, Bart D. "The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament." Oxford University Press, 1996.

These scholarly works delve into the textual evidence, manuscript variations, and theories surrounding the number of the beast in Revelation 13:18, providing valuable insights into the complexity of textual criticism in biblical studies.

Christian parallels that aren’t supported by the Hebrew Tanakh:

1. Typology and fulfillment: Christianity interprets stories and figures from the Hebrew TaNaKh as foreshadowing or pointing to later events in Christian theology. For example, Adam is seen as a type of Christ (Romans 5:14), and the story of the Exodus is understood as prefiguring the salvation brought by Jesus Christ.

• Romans 5:14 compares Adam to Jesus Christ, presenting Adam as a type or foreshadowing of Christ. It suggests that just as sin and death entered the world through Adam's disobedience, righteousness and life are made available through Jesus Christ's obedience and sacrifice.

1. Moral and spiritual lessons: Christian teachings draw moral and spiritual lessons from the narratives and teachings of the Hebrew TaNaKh and the ToRaH. The lives of figures like Abraham, Moses, and David serve as examples of faith, obedience, and God's faithfulness.

2. Foundational scripture: Christianity views the Hebrew ToRaH (aka the Old Testament), as foundational scripture. Many stories, figures, and themes from the TaNaKh are referenced and incorporated into Christian teachings, providing a historical and theological backdrop for all Christian religions and denominations.

Scholarly resources on this topic can include:

• "The Oxford Handbook of the Reception History of the Bible" edited by Michael Lieb, Emma Mason, Jonathan Roberts

• "Reading Scripture with the Church Fathers" by Christopher A. Hall

• "The New Testament and the Hebrew Bible" by James D.G. Dunn

• "The Jewish Annotated New Testament" edited by Amy-Jill Levine and Marc Zvi Brettler

• "The Old Testament in the New Testament" edited by Steve Moyise

These resources provide insights into how Christianity interprets and incorporates stories from the Hebrew ToRaH into its religious beliefs and practices, offering scholarly perspectives on the topic.

Other religions that utilize parallel stories from the Hebrew ToRaH:

1. Islam: Islam incorporates stories and figures from the Hebrew TaNaKh into its religious teachings, considering them to be prophets and narratives in line with Islamic beliefs. The Quran, the central religious text of Islam, shares similarities with the ToRaH and presents itself as a continuation and correction of previous revelations, including the Torah.

   • "The Quran: A New Translation" by M.A.S. Abdel Haleem

   • "The Cambridge Companion to the Quran" edited by Jane Dammen McAuliffe

2. Bahá'í Faith: The Bahá'í Faith acknowledges the divine origins of Judaism and considers the Hebrew ToRaH as one of the holy scriptures. Bahá'ís believe that the teachings of Bahá'u'lláh, the founder of the Bahá'í Faith, represent the latest stage in the ongoing revelation of God's will, which includes the messages conveyed in the Hebrew ToRaH.

   • "The Bahá'í Faith: A Beginner's Guide" by Moojan Momen

   • "The Bahá'í World: An International Record" published by Bahá'í World Centre

3. Mormonism (The Church of Jesus Christ of Latter-day Saints): Mormonism accepts the Hebrew ToRaH as scripture and includes it in its canon alongside the Book of Mormon, Doctrine, Covenants, and Pearl of Great Price. Many stories and figures from the Hebrew TaNaKh are integrated into Mormon religious narratives.

   • "The Book of Mormon: Another Testament of Jesus Christ"

   • "The Pearl of Great Price"

4. Judaism: While Judaism is based on the Hebrew ToRaH, certain sects or movements within Judaism, such as Kabbalistic and mystical traditions, interpret those stories allegorically and explore deeper spiritual meanings beyond the literal text.

   • "The Jewish Study Bible" edited by Adele Berlin and Marc Zvi Brettler

   • "Jewish Mysticism and Kabbalah: New Insights and Scholarship" edited by Frederick E. Greenspahn

5. Rastafarianism: Rastafarianism incorporates elements from the Hebrew TaNaKh, including the ToRaH (aka Old Testament), into its religious beliefs. Rastafarians view the Ethiopian Emperor Haile Selassie I as the Messiah and consider Ethiopia to be their spiritual homeland, drawing connections to Hebraic narratives and prophecies.

• "Rastafari: Roots and Ideology" by Barry Chevannes

• "The Rastafari Movement: A North American and Caribbean Perspective" edited by Michael Barnett

• "Chanting Down Babylon: The Rastafari Reader" edited by Nathaniel Samuel Murrell, William David Spencer, and Adrian Anthony McFarlane

• "Rastafari: From Outcasts to Culture Bearers" by Ennis B. Edmonds

• "The Globalization of Rastafari" by Nathaniel Samuel Murrell

These resources provide scholarly insights into how these religions interpret and incorporate stories from the Hebrew Torah into their religious beliefs and practices.

Examining The New Testament

That FACTs will continue to be the FACTs even when people choose not to believe them.

The Gospels are NOT what Christians THINK

Can we corroborate the various accounts of the Christian New Testament messiah? Are they historically reliable? Are some of them based on myth and legend?

Proof The Gospel of Luke & Acts of The Apostles Used Josephus

 Tovia Singer Exposes New Testament Lies

Tovia Singer who attended Mirer Yeshiva Central Institute and is a graduate of the St. Louis Rabbinical College shows how the Christian New Testament changed the Hebrew ToRaH.

Who Wrote The Gospels In The New Testament?

Robyn Faith Walsh serves as an Associate Professor at the University of Miami (UM) and holds a Ph.D. from Brown University, specializing in Religions of the Ancient Mediterranean. Her research focus encompasses early Christianity, ancient Judaism, and Roman archaeology. In her book titled "The Origins of Early Christian Literature," she presents the argument that the Synoptic Gospels found in the Christian New Testament were authored by cultured professionals who were part of a dynamic group of literate specialists, some of whom may or may not have identified as professed Christians.

Unlearn, Deprogram, and Re-think EVERYTHING you were taught!

We don't claim to be self-professed prophets, teachers, leaders, or mentors, and we're not part of any clique, sect, or recruitment center. The resources mentioned on our website and YouTube channel, such as Strong's Concordance, Encyclopedia Britannica, the dictionary, word etymology, etc., serve as tools for a broader perspective. Nonetheless, our ultimate trust remains in the unchanging ToRaH of the Creator and God of Israel. We always encourage everyone to measure all opinions against the unchanging ToRaH of the Creator and God of Israel.

 BaT DaBaR 7:14 “2 Chronicles” Hebrew ToRaH

14 When my people, who bear MY NAME humble themselves, pray, and seek my favor and TURN from their evil ways; I will hear in my heavenly abode, and FORGIVE their sins, and will heal their land.

 MaKhiYaH 6:8 “Micah”

8 He hath shewed thee, O man, what is good; and what doth YaHuWaH require of thee, but to do justly, and to love mercy, and to walk humbly with thy ALuWaH?

ZaMaR 119:10-11 “Psalm”

10 With my whole heart have I sought thee: O let me not wander from thy commandments.

11 Thy word have I hid in mine heart, that I might not sin against thee.