Prophetic Writings

It was found that Ezra claimed that the Torah was burned during the destruction of Jerusalem, c., 597 BC, and he saw the need to rewrite their foundation documents to show what God purportedly did from the beginning (2 Esdras 14:19-22). At this time, the Israelites were in captivity in Babylon with the threat of losing their national identity and decided to rewrite their foundation documents with a survivalist agenda to ensure their posterity. Evidence shows that they not only rewrote what appeared in their prior writings but revised their history to include additions which would give them their best chance of surviving as a nation. Startling research findings include: • The Jewish priests adopted the motif of having God speak in the first person as was the custom with religious writings in the Levant and Mesopotamia at that time. • That the Biblical creation account of the heavens, plants, fish, birds and animals were based on earlier Sumerian and Babylonian mythological accounts and shows precisely on which myths these were styled. • The creation of the first man Adam was also styled on various Sumerian and Babylonian myths including the garden of the gods, a tree of the gods and how man sinned and was excommunicated from the presence of God. • That the alleged Biblical universal flood story with Noah as the main character was derived from prior Sumerian myths which portrayed a flood hero who built an Ark to save a small group of people. • The genealogy from Adam to Noah was based on the mythological Sumerian Antediluvian King Lists. In their endeavor to show how these countries were allegedly founded after the flood, it is detailed how Jewish priests used the names of existing lands in their known world to name Noah's purported family members. It is shown clearly that the names of these countries were not named after Noah's supposed descendants. • The Tower of Babel and the Giants of Anak mythologies existed prior to the biblical accounts and were included by the Jewish priests in their rewritten foundation documents as perceived world history. • There was never a person named Cain who lived before the flood, nor was there a man named Ham or his son Canaan who lived after the flood, all of whom were purportedly cursed, either by Noah or God. It was found that the motive for the curses pronounced over Cain, Ham and Canaan was in retaliation against the Canaanites who had become their enemies, and they wanted to remove them by genocide from "their land" Canaan, purportedly at the behest of God. Their curse on Ham was directed at the Egyptians who failed to support the Israelites against the Babylonians as arranged. • It is mentioned in excess of forty times in their foundation documents that the land of Canaan was promised to the Israelites and that God would purportedly drive the inhabitants of Canaan out of their land, showing that this was the focus of the rewrite of their foundation documents. • Research shows that there were no spectacular events precipitating the departure of the Israelites from Egypt. The Egyptians could not forcibly oust them or the other Amoritic settlers from Avaris, so they encouraged their removal from Egypt by compensating them for their houses and land, and they left Avaris unimpeded for Mt. Horeb in Arabia. The Egyptians saw them as a political threat and blamed the foreigners, i.e., the "Shemmo", for bringing the black plague to Egypt through their trading ships at Avaris, which was killing all and sundry. • Research shows that there was no Tabernacle in the Wilderness and that this was styled on their Temple at the time of the sacking of Jerusalem, c., 597 BC, in an attempt to show that their Temple was designed by God and that God purportedly dwelt in this Tabernacle similar to what was believed by their Babylonian captors. • The Passover Feast and the Feast of Tabernacles were only practised from the time of their Babylonian captivity and were unheard of be

We trace the emergence of the respective religious cosmologies that were eventually passed on to the Israelites by the Canaanites, i.e., Melchizedek and the missionaries of Jo-Ve, who introduced their God to the Israelites during the time of the Judges and called Him Jah-Jo-Va. Further findings in this particular book reveal the following: • We see how that God has been working with people from all groups since time immemorial and that people outside of the Israelitish sphere of influence, like Melchizedek, Zarathustra, the missionaries of Jo-Ve and many others were been born from above prior to the advent of Messiah. Since Messiah's ascension to heaven, God has continued to minister to all peoples of the world with many being born from above from various religious beliefs. • We show how that the sacrifice of Messiah on the cross for the sins of mankind is effective retrogressively and progressively throughout time and avails for all who have been born from above by the Spirit of God. • We cover the birth, life, death and resurrection of Messiah with relevant texts to show undoubtedly that He is the one sent by God as Savior for all mankind irrespective of race, gender, nationality or religious persuasion and that He is an inclusive, loving God and not a genocidal killer of men, women and children. • That Messiah fulfilled more than 200 individual facets of prophecy made through Abraham, Moses, David, Isaiah and many others, through His birth, life, ministry, death and resurrection, shows undoubtedly that He is JHVH's Messiah. • The Synoptic Gospels were deconstructed by way of a Synoptic Gospel Comparison Schedule that was developed to show how a list of disconnected statements, known as the 'Sayings of Jeshua', were drawn up by Matthew a few years after the ascension of Messiah, and how this list developed into the Synoptic Gospels. • We highlight many inconsistencies within the Synoptic Gospels which show that statements were added to the words of Messiah and that teachings that arose during the life of the early church were added to these Gospel accounts. • We include an overview of Messiah's Olivet Discourse showing what was said by Him and what was added to the text and show why these and many other statements were not made by Messiah. • We show how the early church at Jerusalem was enamored with Jewish apocalypticism and obtained many of their views in this regard from the Book of Enoch and the Assumption of Moses. • We provide an overview of Paul's progressive revelation of the resurrection of the dead and how he wrote his Pharisaic concepts of predestination and apocalypticism into his epistles and how Peter dealt with these issues in his general epistles to the churches. • We also reveal Peter's apocalyptic views and show what led him to have these expectations. • We provide an overview of how Jewish apocalypticism emerged since the time of Amos who lived prior to the destruction and deportation of the Northern Kingdom, c., 722 BC, and how his unfounded apocalyptic expectations were used as a prototype by subsequent prophets who were motivated by nationalistic ideals and their desire to see their enemies punished. • We show how apocalyptic expectations were orchestrated from this time by subsequent prophets and was not received from God. • The book reveals what the message of the Messiah is going forward to the end of the age when the Kingdom of God will be fully established on earth.