Ancient Judeans' understanding of the flood and natural catastrophe copying the literature of neighboring countries.

 Biblical scholarship

See also: Documentary hypothesis

In the 19th century, Biblical scholars were beginning to examine the origins of the Bible itself. The story of Noah's Ark played a central role in the new theories, largely because, using the newly developed tools of source criticism, scholars discovered in the Ark narrative two complete, coherent, parallel stories. It is stated twice over, for example, that God was angered with his creation, but the reasons given in each telling are slightly different; we are told that there was a single pair of each animal aboard, but also that there were seven pairs of the clean animals; that the source of the water was rain, but also that it came from the "windows of Heaven" and the "fountains of the Deep"; that the rains lasted forty days, but that the waters rose for 150. This, they decided, was how the entire Pentateuch (the first five books of the Bible) had been written: the work of many authors over many centuries, combining separate sources into a single whole.[30]

 Translation of other flood myths

See also: Flood myth

The 19th century also saw the growth of Middle Eastern archaeology and the first translations into English of ancient Mesopotamian records. The Assyriologist George Smith achieved world-wide fame with his translation of the Babylonian account of the Great Flood, which he read before the Society of Biblical Archaeology on December 3, 1872. Further discoveries brought to light several versions of the Mesopotamian flood-myth, with the closest to Genesis 6-9 being found in a 7th-century-BC Babylonian copy of the Epic of Gilgamesh: the hero Gilgamesh meets the immortal man Utnapishtim, who tells how the god Ea warned him to build a huge vessel in which to save himself, his family, and his friends and animals, from a great flood by which the gods intended to destroy the world. [31][Need quotation to verify]

 Modern views

  Origins of the Genesis ark story

The story of Noah's Ark in Genesis is considered by modern scholars to be directly dependent upon the Babylonian version,[32] which it parallels point by point, in the correct order, from beginning to end.[33]It is a composite text,[34] with some parts belonging to the Jahwist source ("J" for short) and some to the Priestly source (or "P").[35] The J version has modified the Babylonian text to make it conform to a monotheistic theology.[36]

  The chronology of the flood

The elaborate chronology of the flood has attracted a great deal of attention from scholars. The following table, abridged from a study by Gordon J. Wenham, illustrates some of the more interesting discoveries. For example, the Ark respects the Sabbath: actions take place either on Friday, before the Sabbath, or on Sunday, the day after, or on Wednesday, midway through the week, but never on Saturday. (The left column lists dates by day, month and year of Noah's life, the middle column lists the time-periods involved for each incident, and the right column gives the day of the week):[37]

  The Ark and Genesis 1

As the Flood rises, it wipes out the work of Creation, each month of the Flood corresponding to the matching day of Creation. Just as God on the second day of the world placed the firmament to separate the Earth from waters above and below, so in the second month of Noah's 600th year God opens the floodgates of Heaven and the fountains of the Deep and allows the waters to return; just as the work of Creation was completed on the sixth day, when all living things were ready for man, so the Flood rises for a further five months (the 150 days of Genesis 7:24) until the sixth month, when "everything that had the breath of life in its nostrils, everything that was on the earth, died"; and as God rested on the seventh day, so the Ark rests on the mountaintops on the seventh month. The "wind from God" which passed over the waters of Chaos at the very beginning of Creation (in Genesis 1:2) passes over the waters again, and the world is re-created as the waters dry from the land, until in the fourteenth month men and creatures exit the Ark, and Noah enters into the first Covenant with God.[38]

 Epic of Gilgamesh

Various themes, plot elements, and characters in the Epic of Gilgamesh can also be found in the Hebrew Bible in the stories of Adam and Eve in the Garden of Eden (both stories involve a serpent) and the story of Noah and the Flood.

Citing the similarities between the Epic of Gilgamesh and the Hebrew Bible's Flood story, some scholars have argued that the Epic of Gilgamesh is proof that the stories found in the Hebrew Bible are true because the Babylonians must have copied the Hebrew Bible's account of the Flood story. However, as Michael Coogan points out, "theoretically the Babylonians could have known of Genesis, [but] other versions of the tale were written many centuries before biblical Israel existed." Most scholars, consequently, accept the priority of the Mesopotamian flood story. Andrew R. George, known for his translations of the epic, notes that "...the Flood episode in Gen. 6-8 matches the older Babylonian myth so well in plot, and particularly, in details, few doubt that Noah's story is descended from a Mesopotamian account".[11] What is particularly noticeable, according to another scholar, is the way the Genesis flood story follows the Gilgamesh flood tale "point by point and in the same order", even when the logic of the story permits other alternatives.[12]

 Other parallels

Matthias Henze suggests that the story of Nebuchadnezzar's madness in the biblical book of Daniel draws on the Epic of Gilgamesh. He argues that the author of Daniel uses elements from the description of primitive, uncivilized Enkidu to paint a sarcastic and mocking portrait of the king of Babylon.[13]

A number of scholars also propose influence on the book of Ecclesiastes.[14] The speech of Sidhuri in an old Babylonian version of the epic is so similar to Ecclesiastes 9:7-10 that direct literary influence is a genuine possibility. A similar case involves a saying about the strength of a triple stranded rope, apparently unique to Gilgamesh and Ecclesiastes (4:12).

 Epic of Gilgamesh

Standard Akkadian version

The standard version was discovered by Austen Henry Layard in the library of Ashurbanipal in Nineveh in 1849. It was written in standard Babylonian, a dialect of Akkadian that was only used for literary purposes. This version was compiled by Sin-liqe-unninni sometime between 1300 and 1000 BC out of older legends.

The standard version and earlier old Babylonian version are differentiated based on the opening words, or incipit. The older version begins with the words "Surpassing all other kings", while the standard version's incipit is "He who saw the deep" (?a nagba ?muru). The Akkadian word nagbu, "deep", is probably to be interpreted here as referring to "unknown mysteries".[citation needed] However, Andrew George believes that it refers to the specific knowledge that Gilgamesh brought back from his meeting with Uta-Napishti (Utnapishtim): he gains knowledge of the realm of Ea, whose cosmic realm is seen as the fountain of wisdom.[6] In general, interpreters feel that Gilgamesh was given knowledge of how to worship the gods, of why death was ordained for human beings, of what makes a good king, and of the true nature of how to live a good life. Utnapishtim, the hero of the flood myth, tells his story to Gilgamesh, which is related to the Babylonian Epic of Atrahasis.

The 12th tablet is appended to the epic representing a sequel to the original 11, and was most probably added at a later date. This tablet has commonly been omitted until recent years. It has the startling narrative inconsistency of introducing Enkidu alive, and bears seemingly little relation to the well-crafted and finished 11-tablet epic; indeed, the epic is framed around a ring structure in which the beginning lines of the epic are quoted at the end of the 11th tablet to give it at the same time circularity and finality. Tablet 12 is actually a near copy of an earlier Sumerian tale, a prequel, in which Gilgamesh sends Enkidu to retrieve some objects of his from the Underworld, but Enkidu dies and returns in the form of a spirit to relate the nature of the Underworld to Gilgamesh.

  Content of the standard version tablets

  Tablet one

The story starts with the introduction of Gilgamesh, king of Uruk. Gilgamesh, two-thirds god and one-third man, oppresses the city's citizens who cry out to the gods for help. For the young women of Uruk this oppression takes the form of a droit de seigneur ? or "lord's right" ? to newly married brides on their wedding night. For the young men it is conjectured that Gilgamesh exhausted them through games, tests of strength, or perhaps forced labour on building projects. The gods respond to the citizens' plea for intervention by creating an equal to Gilgamesh who will distract him from these objectionable activities. They create a primitive man, Enkidu, who is covered in hair and lives in the wild with the animals. He is spotted by a trapper, as he has been uprooting traps and thus ruining the trapper's livelihood. The trapper tells Gilgamesh of the man and seduces Enkidu with a skilled harlot. His seduction by Shamhat, a temple prostitute, is the first step in his civilization, and she proposes to take him back to Uruk after making love for seven days. Gilgamesh, meanwhile, has been having dreams that relate to the imminent arrival of a new companion.

  Tablet two

Shamhat brings Enkidu to the shepherds' camp where he is introduced to a human diet and becomes the camp's night watchman. Learning from a passing stranger about Gilgamesh's treatment of new brides, Enkidu is incensed and travels to Uruk to intervene at a wedding. When Gilgamesh attempts to visit the wedding chamber, Enkidu blocks his way and they fight. After a fierce battle, Enkidu acknowledges Gilgamesh's superior strength and they become friends. Gilgamesh proposes that they journey together to the Cedar Forest to slay the monstrous demi-god Humbaba, in order to gain fame and renown. Despite warnings from both Enkidu and the council of elders, Gilgamesh will not be deterred.

  Tablet three

 The elders give Gilgamesh advice for his journey. Gilgamesh visits his mother, the goddess Ninsun, who seeks the support and protection of the sun-god Shamash for the two adventurers. Ninsun adopts Enkidu as her son, Gilgamesh leaves instructions for governing Uruk in his absence, and they embark on their quest.

  Tablet four

Gilgamesh and Enkidu journey to the Cedar Forest. Every few days they make camp on a hill or mountain to perform a dream ritual. Gilgamesh has five terrifying dreams that involve falling mountains, thunderstorms, wild bulls, and a thunderbird that breathes fire. Despite similarities between the dream figures and earlier descriptions of Humbaba, Enkidu interprets all of the dreams as good omens, denying that any of the frightening images represent the forest guardian. As they approach the cedar mountain, they hear Humbaba bellowing and have to encourage each other not to be afraid.

  Tablet five

The heroes enter the cedar forest and their fears return. Humbaba, the ogre-guardian of the Cedar Forest, insults and threatens them. He accuses Enkidu of betrayal, then vows to disembowel Gilgamesh and feed his flesh to the birds. Gilgamesh is afraid, but with some encouraging words from Enkidu the battle commences. The mountains quake with the tumult and the sky turns black. The god Shamash sends his 13 winds to bind Humbaba and he is captured. The monster pleads for his life, and Gilgamesh pities him. Enkidu, however, is enraged and asks Gilgamesh to kill the beast. Humbaba curses them both and Gilgamesh dispatches him with a blow to the neck. The two heroes cut down many cedars, including a gigantic tree that Enkidu plans to fashion into a gate for the temple of Enlil. They build a raft and return home along the Euphrates with the giant tree and the head of Humbaba.

  Tablet six

Gilgamesh rejects the advances of the goddess Ishtar because of her mistreatment of previous lovers like Dumuzi. Ishtar asks her father Anu to send Gugalanna the "Bull of Heaven" to avenge her. When Anu rejects her complaints, Ishtar threatens to raise the dead who will "outnumber the living" and "devour them". Anu becomes frightened and gives in. The bull of heaven is led to Uruk by Ishtar, and causes widespread devastation. It dries up the reed beds and marshes, then dramatically lowers the level of the Euphrates river. It opens up huge pits in the ground that swallow 300 men. Enkidu and Gilgamesh attack and slay the beast without any divine assistance and offer up its heart to Shamash. When Ishtar cries out in agony, Enkidu hurls one of the bull's hindquarters at her. The city of Uruk celebrates, but Enkidu has an ominous dream.

  Tablet seven

In Enkidu's dream, the gods decide that one of the heroes must die for slaying the Bull of Heaven and Humbaba. Despite the protestations of Shamash, Enkidu is marked for death. Enkidu considers the great door he fashioned for Enlil's temple, and curses it. He also curses Shamhat and the trapper for removing him from the wild. Then Shamash speaks from heaven, reminding Enkidu of how Shamhat fed and clothed him, and introduced him to Gilgamesh. Gilgamesh will bestow great honors upon him at his funeral, and will later wander the wild consumed with grief. Enkidu regrets his curses and blesses Shamhat, temporarily calmed. In a second dream, however, he sees himself being taken captive to the Netherworld by a terrifying Angel of Death. The underworld is a "house of dust" and darkness whose inhabitants eat clay and are clothed in bird feathers, supervised by terrifying beings. For twelve days, Enkidu's condition worsens. Finally, after a last lament that he could not meet a heroic death in battle, he dies.

  Tablet eight

Gilgamesh delivers a long lamentation for Enkidu, in which he calls upon forests, mountains, fields, rivers, wild animals, and all of Uruk to mourn for his friend. Recalling their adventures together, Gilgamesh tears at his hair and clothes in grief. He commissions a funerary statue and provides valuable grave gifts from his treasury to ensure a favourable reception for Enkidu in the realm of the dead. A great banquet is held where the treasures are ceremonially offered to the gods of the Netherworld. There is a possible reference to the damming of a river before the text breaks off, which might suggest a riverbed burial as in the corresponding Sumerian poem, The Death of Gilgamesh.

  Tablet nine

Tablet nine opens with Gilgamesh grieving for Enkidu and roaming the wild clothed in animal skins. Fearful of his own death, his object is to find the legendary Utnapishtim ("the Faraway"), and learn the secret of eternal life. Among the few survivors of the Great Flood, Utnapishtim and his wife are the only humans to have been granted immortality by the gods. Early in his travels, Gilgamesh crosses a mountain pass at night and encounters a pride of lions. He prays for protection to the moon god Sin before sleeping. Then, waking from an encouraging dream, he slays the lions and takes their skins for clothing. Eventually, after a long and perilous journey, Gilgamesh comes to the twin peaks of Mount Mashu at the ends of the earth. The entrance, which no man has ever crossed, is guarded by two terrible scorpion-men. After questioning him and recognising his semi-divine nature, they allow Gilgamesh to pass and travel through the mountains along the Road of the Sun. He follows it for twelve "double hours" in complete darkness. Managing to complete the trip before the sun catches up to him, Gilgamesh arrives in a garden paradise full of jewel-laden trees.

  Tablet ten

Gilgamesh meets the alewife Siduri, who first believes Gilgamesh is a murderer from his dishevelled appearance, and tells her the purpose of his journey. Siduri attempts to dissuade him from his quest but sends him to Urshanabi, the ferryman, to help him cross the sea to Utnapishtim. Urshanabi is in the company of stone-giants. Gilgamesh considers them hostile and kills them. When he tells Urshanabi his story and asks for help, he is told that he just killed the only creatures able to cross the Waters of Death. The Waters of Death or Hubur, analogous to the River Styx of Greek mythology, are deadly to the touch, so Urshanabi asks him to cut 300 trees and fashion them into punting poles. Finally, they reach the island of Utnapishtim. Utnapishtim sees that there is someone else in the boat and asks Gilgamesh who he is. Gilgamesh tells him his story and asks for help, but Utnapishtim reprimands him because fighting the common fate of humans is futile and diminishes life's joys.

  Tablet eleven

Gilgamesh observes that Utnapishtim seems no different from himself, and asks him how he obtained immortality. Utnapishtim tells an ancient story of how the the gods decide to send a great flood. The god Ea, however, warns him to build a boat and save himself. Precise dimensions are given, and it is sealed with pitch and bitumen. Utnapishtim's family go aboard, along with his craftsmen and 'all the animals of the field'. Next, a violent storm arises that causes the terrified gods to retreat to the heavens. Ishtar laments the wholesale destruction of humanity and the other gods weep beside her. The storm lasts six days and seven nights, after which 'all the human beings [have] turned to clay'. Utnapishtim, looking out, also weeps in response to the overwhelming destruction. The boat lodges on a mountain and, after seven more days, he releases a dove, a swallow, and a raven. When the latter fails to return, he opens the ark and releases its inhabitants. Utnapishtim offers sacrifice to the gods who smell the sweet savor and gather around. Belitili vows that, just as she will never forget the brilliant necklace that hangs around her neck, she will always remember this time. After she condemns the chief god Enlil for instigating the flood without thinking, he suddenly arrives, angry that anyone has survived. Then Ea speaks up and castigates him for sending a disproportionate punishment. Enlil, apparently contrite, blesses Utnapishtim and his wife, and rewards them with eternal life. This story is based on the flood myth that concludes the Epic of Atrahasis (see also Gilgamesh flood myth).

The main point seems to be that Utnapishtim was granted eternal life in unique, never to be repeated circumstances. As if to demonstrate this point, Utnapishtim challenges Gilgamesh to stay awake for six days and seven nights. However, as soon as Utnapishtim finishes speaking Gilgamesh falls asleep. Utnapishtim instructs his wife to bake a loaf of bread for every day he is asleep so that Gilgamesh cannot deny his failure. Gilgamesh, who wants to overcome death, cannot even conquer sleep! After instructing his ferryman to wash Gilgamesh and clothe him in royal robes, Utnapishtim sends the pair back to Uruk.

As they are leaving, Utnapishtim's wife asks her husband to offer a parting gift. Utnapishtim tells Gilgamesh of a boxthorn-like plant at the very bottom of the ocean that will make him young again. Gilgamesh obtains the plant by binding stones to his feet so he can walk on the bottom of the sea. He recovers the plant and plans to test it on an old man when he returns to Uruk. Unfortunately, when Gilgamesh stops to bathe it is stolen by a serpent that sheds its skin as it departs. Gilgamesh weeps at the futility of his efforts, having now lost all chance of immortality. He then returns to Uruk, where the sight of its massive walls prompts him to praise this enduring work to Urshanabi.

  Tablet twelve

This tablet is to a large extent an Akkadian translation of an earlier Sumerian poem, Gilgamesh and the Netherworld (also known as "Gilgamesh, Enkidu, and the Netherworld" and variants), although it has been suggested that it is based on an unknown version of that story.[2]:42 The contents of this last tablet are inconsistent with previous ones: Enkidu is still alive, despite having been killed off earlier in the epic. Because of this, its lack of integration with the other tablets, and the fact that it is almost a copy of an earlier version, it has been referred to as an 'inorganic appendage' to the epic.[7] Alternatively, it has been suggested that "its purpose, though crudely handled, is to explain to Gil-gamesh (and the reader) the various fates of the dead in the Afterlife" as "an awkward attempt to bring closure",[8] a connection between the Gilgamesh in the epic and the Gilgamesh as King of the Netherworld in Mesopotamian religion,[9] or even "a dramatic capstone whereby the twelve-tablet epic ends on one and the same theme, that of "seeing" (= understanding, discovery, etc.), with which it began."[10]

Gilgamesh complains to Enkidu that various objects he possessed (the tablet is unclear exactly what ? different translations include a drum and a ball) fell into the underworld. Enkidu offers to bring them back. Delighted, Gilgamesh tells Enkidu what he must and must not do in the underworld in order to come back. Enkidu does everything he was told not to do. The underworld keeps him. Gilgamesh prays to the gods to give him his friend back. Enlil and Suen don't bother to reply but Ea and Shamash decide to help. Shamash cracks a hole in the earth and Enkidu's ghost jumps out of it. The tablet ends with Gilgamesh questioning Enkidu about what he has seen in the underworld.

  Old-Babylonian versions

All tablets except for the second and third are from different origins than the above, so this summary is made up out of different versions.

Tablet missing

Gilgamesh tells his mother Ninsun about two dreams he had. His mother explains that they mean that a new companion will soon arrive at Uruk. In the meanwhile Enkidu and the harlot (here called Shamkatum) are making love. She civilizes him in company of the shepherds by offering him bread and beer. Enkidu helps the shepherds by guarding the sheep. They travel to Uruk where Gilgamesh and Enkidu finally meet. Enkidu and Gilgamesh battle but Gilgamesh breaks off the fight. Enkidu praises Gilgamesh as a special person.

The tablet is broken here but it seems that Gilgamesh has offered the plan to go the Pine Forest to cut trees and kill Humbaba (known here as Huwawa). Enkidu protests, he knows Humwawa and is aware of his power. Gilgamesh talks Enkidu into it with some words of encouragement but Enkidu remains reluctant. They start preparation and call for the elders. The elders also protest but after Gilgamesh talks to them they wish him good luck.

1(?) tablet missing

Fragments from two different versions/tablets tell how Enkidu encourages Gilgamesh to slay Humwawa. Notable here is mention of Huwawa's "seven auras" that are not referred to in the standard version. When Gilgamesh slays Huwawa they cut part of the forest. Enkidu cuts a door of wood for Enlil and lets it float down the Euphrates.

Tablets missing

Gilgamesh argues with Shamash the futility of his quest. The tablet is damaged. We then find Gilgamesh talking with Siduri about his quest and his journey to meet Ut-Napishtim (here called Uta-na'ishtim). Siduri also questions his goals. Gilgamesh smashes the stone creatures and talks to the ferryman Urshanabi (here called Sur-sunabu). After a short discussion Sur-sunabu asks Gilgamesh to cut 300 oars so that they may cross the waters of death without the crew of stone creatures. The rest of the tablet is damaged.

Tablet(s)

  The Sumerian poems

There are five extant Gilgamesh poems in Sumerian. These probably circulated independently, rather than in the form of a unified epic. Note that the names of some of the main characters in these poems differ slightly from later Akkadian names, and that there are some significant differences in the underlying stories (e.g. in Sumerian, Enkidu is simply Gilgamesh's servant):

Gilgamesh and Humbaba (corresponds to the Cedar Forest episode (tablets 3-5) in the Akkadian version).

Gilgamesh and the Bull of Heaven (corresponds to the Bull of Heaven episode (tablet 6) in the Akkadian version. The Bull's voracious appetite causes drought and hardship in the land).

Gilgamesh and Aga (Gilgamesh vs. Aga of Kish, no corresponding episode in the epic, but the themes of whether to show mercy to captives, and cautious counsel from the city elders reoccur in the standard version of the Humbaba story).

Gilgamesh, Enkidu and the Netherworld (corresponds to tablet 12 in the Akkadian version).

The Death of Gilgamesh (this is the story of Gilgamesh's, rather than Enkidu's, death).

12, Legalists' illusion "Deuteronomy D writers."

Matt 5:17-19
 'Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil. 18For truly I tell you, until heaven and earth pass away, not one letter,* not one stroke of a letter, will pass from the law until all is accomplished. 19Therefore, whoever breaks* one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven.

: Put Jesus firmly within Judean scope.

'Do not give what is holy to dogs; and do not throw your pearls before swine, or they will trample them under foot and turn and maul you. (Matt 7:6) : Judeans do not eat swine.Made Jesus to teach Judean folk prayer "kaddish" in the name of Lord's prayer.(Matt 6:9-13)

9 'Pray then in this way : Our Father in heaven,   hallowed be your name. 10 Your kingdom come.  Your will be done, on earth as it is in heaven. 11   Give us this day our daily bread.12   And forgive us our debts, as we also have forgiven our debtors. 13   

And do not bring us to the time of trial, but rescue us from the evil one.(Luke 11:2-4) 2 Jesus said to them, 'When you pray, say: Father, hallowed be your name.  Your kingdom come. 3 Give us each day our daily bread. 4 And forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial.'

 

 

Mark 14
32 They went to a place called Gethsemane; and he said to his disciples, 'Sit here while I pray.'³³He took with him Peter and James and John, and began to be distressed and agitated. ³⁴And he said to them, 'I am deeply grieved, even to death; remain here, and keep awake.'³⁵And going a little farther, he threw himself on the ground and prayed that, if it were possible, the hour might pass from him. ³⁶He said, 'Abba,^* Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want.'

 Luke 22
28 'You are those who have stood by me in my trials; ²⁹and I confer on you, just as my Father has conferred on me, a kingdom, ³⁰so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.

⁴²'Father, if you are willing, remove this cup from me; yet, not my will but yours be done.'[[ ⁴³Then an angel from heaven appeared to him and gave him strength.

 

 

22, Made Jesus to recite Judean folk prayer "Kaddish." (origin of Lord's prayer)

Jewish Kaddish (mother form of Lord's prayer)

Lord's prayer

May His great name be exalted and sanctified is God's great name in the world which He created according to His will! May He establish His kingdom and may His salvation blossom and His anointed be near. during your lifetime and during your days and during the life times of all the House of Israel, speedily and very soon ! And say, Amen.

Matthew 6:9?13 "Our Father in heaven,    hallowed be your name. 10   Your kingdom come.    Your will be done,      on earth as it is in heaven. 11   Give us this day our daily bread.* 12   And forgive us our debts,      as we also have forgiven our debtors. 13   And do not bring us to the time of trial,*      but rescue us from the evil one.*   Luke 11:2-4 "Father,* hallowed be your name.    Your kingdom come.* 3   Give us each day our daily bread.* 4   And forgive us our sins,      for we ourselves forgive everyone indebted to us.    And do not bring us to the time of trial.'*

 14, Self faked Western Christian Imperial culture.

 Hypocracy, double characteristics, cruel imperialism, and silly-contradiction is not something to surprise, but something to be granted as long as the westerneers worship Yahweh which is the host of silly Trinity of christianity.

Decoration committee of great western masters serving the pleasure of the eyes of the Elites.

 

 

 

 

 

15, Silly Bible Code.

 "THE BIBLE CODE IS A SILLY, DUMB, FAKE, FALSE, EVIL, NASTY, DISMAL FRAUD AND SNAKE-OIL HOAX."

    

                                                                                                            www.nmsr.org/biblecod.htm

Groundless imagination of false truth "Bible code" and shameless dissemination of pollution should be counted as "a crime."

Do these codes mean anything? Of course not! They just serve to show how easily hidden messages can be produced in any text, not just the Torah. I searched for MEGALO-MANIA because I suspect that Bible Code III will be just more of Drosnin's megalomania that was so overdone in Bible Code II. The man really thinks he's the one individual who can save the World !

Bob Novak discusses the Bible Code with Drosnin on CNN Crossfire, December 2, 2002.

http://www.cnn.com/TRANSCRIPTS/0212/02/cf.00.html

NOVAK: Mr Drosnin, as far as I can see all the experts, scientists, Judaic scholars, think you're out to lunch on this book. And let me quote one of them now Dave Thomas in "People Magazine," this is not the late Dave Thomas from Wendy's, this is a mathematician and physicist. And he says, he wrote in 1997, "Hidden messages can be found anywhere provided you're willing to invest time and effort to harvest the vast field of probability. He, Drosnin, underestimates the power of chance combined with the brute force of computers. He says these messages are beyond the power of chance, and I've proven they are not."

 

16, "Hitler" is a half Jew.  (Hatred comes from wrong information and  prejudice)

Hans Frank

http://law2.umkc.edu/faculty/projects/ftrials/nuremberg/nurembergfrank.html In 1930, Hilter entrusted Frank to research his ancestry in order to dispell rumors that Hitler had Jewish blood.  The discription of his progress, below, is from the book, The Trial of the Germans, by Eugene Davidson, University of Missouri Press, 1966: "Frank undertook this delicate task, and he declared in the autobiography written in his cell at Nuremberg that what he discovered made it appear possible, if not likely, that Hitler's father had been half Jewish.  The main facts are clear enough.  Hitler's grandmother, a Fraulein Maria Anna Schicklgruber, worked as a cook for a well-to-do Jewish family named Frankenberger.  The Frankenbergers had a son who was nineteen years old at the time Hitler's forty-two-year-old grandmother bore a child out of wedlock, and the Jewish family paid for the support of the child up to the time it was fourteen years old.  Frank wrote that the money was given to avoid a public scandal.  Apparently, although Frank does not say so, Fraeulein Schicklgruber had threatened to bring a suit against the Frankenbergers.  Frank wrote that many letters were subsequently exchanged between them and Hitler's grandmother, which seemed to him to be evidence of a cordial relationship.  Nevertheless, both he and Hitler were convinced that the child was actually the offspring of a millworker, Johann Georg Hiedler, a second cousin of Fraeulein Schicklgruber, who five years after the birth of the child married her and legitimized her son.  But Frank, writing in Nuremberg no longer for the benefit of the Fuehrer, was also of the opinion that it was not out of the question that Hitler's father, who later changed his name from Hiedler to Hitler, was half Jewish."1 Hans Frank describes Hitler's effect on him to a prison psychologist: "I can hardly understand it myself.  There must be some basic evil in me.  In all men.  Mass hypnosis?  Hitler cultivated this evil in man.  When I saw him in that movie in court, I was swept along again for a moment, in spite of myself.  Funny, one sits in court feeling guilt and shame.  Then Hitler appears on the screen and you want to stretch out your hand to him . . . .  It's not with horns on his head or with a forked tail that the devil comes to us, you know.  He comes with a captivating smile, spouting idealistic sentiments, winning one's loyalty.  We cannot say that Adolf Hitler violated the German people.  He seduced us."2

(infant Hitler)

 

17 Two quite opposite and uncompatible giants Jesus & Yahweh.

18, Traditional and habitual deception of Bible writers "Backdate."

Isaiah 7:13,14I 13Then Isaiah* said: 'Hear then, O house of David! Is it too little for you to weary mortals, that you weary my God also? 14Therefore the Lord himself will give you a sign. Look, the young woman* is with child and shall bear a son, and shall name him Immanuel.

Matt 1:18-25 18 Now the birth of Jesus the Messiah* took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. 19Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. 20But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, 'Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. 21She will bear a son, and you are to name him Jesus, for he will save his people from their sins.'22All this took place to fulfil what had been spoken by the Lord through the prophet: 23 'Look, the virgin shall conceive and bear a son,    and they shall name him Emmanuel', which means, 'God is with us.'24When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, 25but had no marital relations with her until she had borne a son;* and he named him Jesus.

 

 

 

20, Pauline christians biblized "Prince Jesus story."  (commence of Media mission)

Protestant Luther purchased Gutenberg printing machine.

(media mission possible in Renaissance)

 

 

 

 

 

 

 

 

 

?1. Gaza Philip preached of Christ and baptized an Ethiopian eunuch on his way to Gaza (Acts 8:26-39).

?2. Jerusalem See map 12 for events in Jerusalem.

?3. Joppa Peter received a vision that God grants the gift of repentance to the Gentiles (Acts 10; 11:5-18).

Peter raised Tabitha from the dead (Acts 9:36-42).

?4. Samaria Philip ministered in Samaria (Acts 8:5-13), and Peter and John later taught here (Acts 8:14-25).

After they conferred the gift of the Holy Ghost, Simon the sorcerer sought to buy this gift from them (Acts

8:9-24).

?5. Caesarea Here, after an angel ministered to a centurion named Cornelius, Peter allowed him to be

baptized (Acts 10). Here Paul made his defense before Agrippa (Acts 25-26; see also JS-H 1:24-25).

?6. Damascus Jesus appeared to Saul (Acts 9:1-7). After Ananias restored Saul's sight, Saul was baptized

and began his ministry (Acts 9:10-27).

?7. Antioch (in Syria) Here disciples were first called Christians (Acts 11:26). Agabus prophesied famine

(Acts 11:27-28). Great dissension arose at Antioch concerning circumcision (Acts 14:26-28; 15:1-9). In

Antioch Paul began his second mission with Silas, Barnabas, and Judas Barnabas (Acts 15:22, 30, 35).

?8. Tarsus Paul's hometown; Paul was sent here by the Brethren to protect his life (Acts 9:29-30).

?9. Cyprus After being persecuted, some Saints fled to this island (Acts 11:19). Paul traveled through

Cyprus on his first missionary journey (Acts 13:4-5), as did Barnabas and Mark later (Acts 15:39).

?10. Paphos Paul cursed a sorcerer here (Acts 13:6-11).

?11. Derbe Paul and Barnabas preached the gospel in this city (Acts 14:6-7, 20-21).

?12. Lystra When Paul healed a cripple, he and Barnabas were hailed as gods. Paul was stoned and

presumed dead but revived and continued preaching (Acts 14:6-21). Home of Timothy (Acts 16:1-3).

?13. Iconium On their first mission, Paul and Barnabas preached here and were threatened with stoning

(Acts 13:51-14:7).

?14. Laodicea and Colosse Laodicea is one of the branches of the Church that Paul visited and received

letters from (Col. 4:16). It is also one of the seven cities listed in the book of Revelation (the others are

Ephesus, Smyrna, Pergamos, Thyatira, Sardis, and Philadelphia; see Rev. 1:11). Colosse lies 11 miles to the

southeast of Laodicea. Paul wrote to the Saints who lived here.

?15. Antioch (in Pisidia) On their first mission, Paul and Barnabas taught the Jews that Christ came of the

seed of David. Paul offered the gospel to Israel, then to the Gentiles. Paul and Barnabas were persecuted

and expelled (Acts 13:14-50).

?16. Miletus While here on his third mission, Paul warned the elders of the Church that grievous wolves

would enter the flock (Acts 20:29-31).

?17. Patmos John was a prisoner on this island when he received the visions now contained in the book of

Revelation (Rev. 1:9).

?18. Ephesus Apollos preached here with power (Acts 18:24-28). Paul, on his third mission, taught in

Ephesus for two years, converting many people (Acts 19:10, 18). Here he conferred the gift of the Holy

Ghost by the laying on of hands (Acts 19:1-7) and performed many miracles, including casting out evil

spirits (Acts 19:8-21). Here worshipers of Diana raised a tumult against Paul (Acts 19:22-41). Part of the

book of Revelation was addressed to the Church at Ephesus (Rev. 1:11).

?19. Troas While Paul was here on his second missionary journey, he saw a vision of a man in Macedonia

asking for help (Acts 16:9-12). While here on his third mission, Paul raised Eutychus from the dead (Acts

20:6-12).

?20. Philippi Paul, Silas, and Timothy converted a woman named Lydia, cast out an evil spirit, and were

beaten (Acts 16:11-23). They received divine help to escape prison (Acts 16:23-26).

?21. Athens Paul, while on his second mission to Athens, preached at Mars'Hill (Areopagus) about the

unknown god (Acts 17:22-34).

?22. Corinth Paul went to Corinth on his second mission, where he stayed with Aquila and Priscilla. He

preached here and baptized many people (Acts 18:1-18). From Corinth, Paul wrote his epistle to the

Romans.

?23. Thessalonica Paul preached here during his second missionary journey. His missionary group departed

for Berea after the Jews threatened their safety (Acts 17:1-10).

?24. Berea Paul, Silas, and Timothy found noble souls to teach during Paul's second missionary journey.

The Jews from Thessalonica followed and persecuted them (Acts 17:10-13).

?25. Macedonia Paul taught here on his second and third journeys (Acts 16:9-40; 19:21). Paul praised the

generosity of the Macedonian Saints, who gave to him and to the poor Saints at Jerusalem (Rom. 15:26; 2

Cor. 8:1-5; 11:9).

?26. Melita Paul was shipwrecked on this island on his way to Rome (Acts 26:32; 27:1, 41-44). He was

unharmed by a snakebite and healed many who were sick on Melita (Acts 28:1-15).

?27. Rome Paul preached here for two years under house arrest (Acts 28:16-31). He also wrote epistles, or

letters, to the Ephesians, Philippians, and Colossians and to Timothy and Philemon while imprisoned in

Rome. Peter wrote his first epistle from Babylon, which was probably Rome soon after Nero's

persecutions of the Christians in A.D. 64. It is generally believed that Peter and Paul were martyred here.  

 

 

 

 

 

23, Jesus is not the son of Yahweh.   Jesus is not the Messiah.    Jesus is the God.

True Christianity cannot be processed and explained without the fact of incarnation.

              (Any cheap and plastic tale denying incarnation is not debatable.)

When Jesus was born in Brooklyn of New York.  Old mayor of Brooklyn or governor of New York like successful elite appeared as a host of Jesus of Brooklyn. The local religion of Brooklyn New York can be used to support the background of Jesus whose career and heritage is too meager to be named yet. Israel king David is someone like mayor of Brookly or the governor of New York whom may suppot the special birth story of special Messiah. The local religion of Brooklyn New York can play the role of butressing the class and heritage of Jesus regardless of the true relation between the two.

An active successful businessman of Manhattan got a chance to be converted to the idea of Jesus of Brooklyn.He is Paul who constructed "Manhattan Bridge" in order to carry a massive number of people of Manhattan to Brooklyn.Paul and many learned New Yorkers are acquainted with New York Bible which says very important anointed elite is regarded as the son of Yahweh.  One New Yorker even added his wittness of the New York Bible that says Messiah will be a birth of a virgin.   Paul, Peter, and other believers of Jesus finally believe that there might be no problem at all by adding that Jesus is the son of Yahweh, an hornorable succession of grand New York religion.It is the story how Jesus has become the King of New York, and the successor of New York Yahwism.Later time, there happens a chaotic amount of priority conflicts between Jesus, Yahweh, and Manhattan Bridge.

Augustine invented a three head monster theory "Trinity" to have the agonizers including him understood.It is the story how Jesus becomes one strange monster who had to call Yahweh "Daddy" by the tongues of others not by his own tongue and his own will.

 

24, Any unsocial malicious racial discriminating God should be deported out of the human world !

Mark 2:27 ( Declare what the religion is, what the law is, what the God is supposed to be by Jesus. )
Then he said to them, 'The sabbath (Law and custom) was made for humankind, and not humankind for the sabbath.

25, Cheap and wild exegesis is the base of social crime and world terrorism.

All tyrants, and dictators, and religious leaders sell the name (authority) of God when they commenced the war which requires of mega tons of human blood.

26, True Democracy started from Jesus.  (Equality and unpayable charity)

28, Jesus is the most probable and acceptable qualified God to honor.

(Mark 9:33-35) How can Jesus define whom the greatest is when Jesus himself is not the greatest ?  33 Then they came to Capernaum; and when he was in the house he asked them, 'What were you arguing about on the way?'34But they were silent, for on the way they had argued with one another about who was the greatest. 35He sat down, called the twelve, and said to them, 'Whoever wants to be first must be last of all and servant of all.'

29, Utopian ideal one nation world that Jesus' Love governs.

 

30, Bright true Christians whom really advanced the world

 Saint Benedict of Nursia (480-547) The early Middle Ages have been called "the Benedictine centuries."[11] In April 2008, Pope Benedict XVI discussed the influence St Benedict had on Western Europe. The pope said that with his life and work St Benedict exercised a fundamental influence on the development of European civilization and culture and helped Europe to emerge from the "dark night of history" that followed the fall of the Roman empire.[12] To this day, The Rule of St. Benedict is the most common and influential Rule used by monasteries and monks, more than 1400 years after its writing. The leaders of the Episcopal Cathedral of St. John the Divine, when choosing a single figure from each century of Christian History, chose Benedict of Nursia as the most important figure of the 6th Century.[13][14] The influence of St Benedict produced "a true spiritual ferment" in Europe, and over the coming decades his followers spread across the continent to establish a new cultural unity based on Christian faith. In 1964, Pope Paul VI named St Benedict as patron saint of Europe.[15] www.wikipeida.org

 

 

 

 

 

Martyred christian supreme judge and theologian.

 

 

 

 

 

 

 

Rene Descartes, "accept only true." (1596 -1650)Descartes seeks to ascertain the true method by which to arrive at the knowledge of whatever lay within the compass of his powers; he presents four precepts: "The first was never to accept anything for true which I did not clearly know to be such; that is to say, carefully to avoid precipitancy and prejudice, and to comprise nothing more in my judgment than what was presented to my mind so clearly and distinctly as to exclude all ground of doubt.

The second, to divide each of the difficulties under examination into as many parts as possible, and as might be necessary for its adequate solution.The third, to conduct my thoughts in such order that, by commencing with objects the simplest and easiest to know, I might ascend by little and little, and, as it were, step by step, to the knowledge of the more complex; assigning in thought a certain order even to those objects which in their own nature do not stand in a relation of antecedence and sequence.And the last, in every case to make enumerations so complete, and reviews so general, that I might be assured that nothing was omitted."

 

 

 

John Locke, a British Christiian whom commenced to build "the democratic balance of the political power (1632 -1704)  Some scholars have seen Locke's political convictions as deriving from his religious beliefs.[31][32][33] Locke's religious trajectory began in Calvinist trinitarianism, but by the time of the Reflections (1695) Locke was advocating not just Socinian views on tolerance but also Socinian Christology; with veiled denial of the pre-existence of Christ.[34] However Wainwright (Oxford, 1987) notes that in the posthumously published Paraphrase (1707) Locke's interpretation of one verse, Ephesians 1:10, is markedly different from that of

Socinians like Biddle, and may indicate that near the end of his life Locke returned nearer to an Arian position.[35]http://en.wikipedia.org/wiki/John_Locke#cite_note-30 31^ Greg Forster John Locke's politics of moral consensus 2005 32^ Kim Ian Parker The biblical politics of John Locke 2004 Canadian Corporation for Studies in Religion 33^ John Locke: writings on religion ed. Victor Nuovo, Oxford 2002 34^ John Marshall John Locke: resistance, religion and responsibility Cambridge 1994. extensive discussion p.426 35^ John Locke, ed. Arthur William Wainwright A paraphrase and notes on the Epistles of St. Paul to the Galatians, 1 and 2 Corinthians, Romans, Ephesians, Oxford 1987 p806

"JJ Rousseau (1712  ? 1778) a social romantist. "Grace ! Garce ! Everything is

from Grace."

 

 

 

 

 

 

 

 

 

I Kant (1724-1804) An agonist suffered dilemma between the truth of false

Bible and the truth of Reason, which resulted "a great philosopher" in

remaining as "a hesitant of dualism."

 

 

 

 

 

 

 

Hegel (1770 ?1831) "If the faith is only

obedience, a dog is the most faithful." A

german theologian whom studied at Tubingen

seminary for seven years.

 

 

 

 

 Søren A Kierkegaard (1813-1855) A very sober-minded moaner for the gap

between Jesus and Bible crime. "I cannot follow Abraham. I can only respect

Abrahah whom tried to sacrifice his beloved son Issac."

 

 

 

 

 

 

 

 

Van Gogh (1853 ? 1890) A nature romantist.

 

 

 

 

 

 

 

 

 

Albert Schweitzer (1875 ? 1965) A german theologian and a saint in the

jungle.

 

 

 

 

 

 

 

"Serve the Lord directly by serving the poorest in the world." A crusade in Inida

where primitive hierachism rules. Mother Teresa (1910 ? 1997)

 

 

 

 

 

 

 

 

1, Judean hope and tradition that adopted Jesus "a son."

    (i.e. Judean Qadash and Lord's prayer) Drought, femine, flood, poverty and draft had outcomed quite many fatherless orphans who had to rely upon to call God "father" in ancient world especially Israel like very tiny and authoritive faith depending countries.

Kiddesh : Lord's paryer 12 tridbes : 12 disciples  Adam Abraham Davids kinship  psalm 22 of Zedekiah Eli Eli

Lama

pork eating gentiles  

2, Justified Nationalism based upon the Bible that has been the golden rule of world crime.

3, Christian opportunism praised in the Bible in the set of Jesus as the son of Yahweh.

4, Trinity which is a very clumsy joint of an ignorance, a three head monster of socialism and nationalism.

5, Clear contradictions of Jesus and Yahweh which have molded Christians multiple characteristics.

6, Absolute fotune promising future of all humans when Christianity free from Yahweh interference

Nationalism.

    (It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of

God." Mark 10:25) Jesus did not condemn the rich society and the rich world.

 

Jesus is not the son of Yahweh.com Foundation : Gun-Po P. O. Box 42, so. Korea 435-600
Donation for the world peace : kook-min bank account #743201-04-058620 swift code CZNBKRSE  address : Gun-Po P.O. Box 42, KyungKi-Do, So Korea.
Seungwook Lee is a U.S. citizen. a fine artist and a poet studied with Robert Coote at San Francisco Theological Seminary.  E-mail : kumdonet @ hanmail.net 1, publication, internet broadcasting,
2, monitoring : government activity and yellow NGO 3, National Border Erase movement.