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𝘏𝘐𝘚 𝘋𝘈𝘙𝘒 𝘗𝘙𝘌𝘋𝘐𝘊𝘛𝘐𝘖𝘕: 𝘊𝘢𝘭𝘢𝘮𝘪𝘵𝘺 𝘑𝘰𝘦 𝘴𝘢𝘣𝘰𝘵𝘢𝘨𝘦𝘥 𝘵𝘩𝘦 𝘕𝘰𝘳𝘥 𝘚𝘵𝘳𝘦𝘢𝘮 𝘱𝘪𝘱𝘦𝘭𝘪𝘯𝘦 [𝘌𝘷𝘪𝘥𝘦𝘯𝘤𝘦 𝘉𝘦𝘭𝘰𝘸]. 𝘈𝘯𝘥 𝘪𝘵 𝘸𝘢𝘴 𝘴𝘶𝘪𝘤𝘪𝘥𝘦. [𝐌𝐚𝐢𝐧 𝐋𝐨𝐠𝐨 𝐒𝐢𝐦𝐩𝐥𝐞 𝐌𝐨𝐧𝐞𝐲 𝐆𝐨𝐚𝐥𝐬]( [𝗠𝗮𝗶𝗻 𝗟𝗼𝗴𝗼 𝗦𝗶𝗺𝗽𝗹𝗲 𝗠𝗼𝗻𝗲𝘆 𝗚𝗼𝗮𝗹𝘀]( Hello Friend! Just a few months back, on September 26,2022... The world was shocked when four undersea explosions... [Ripped the Nord Stream pipeline apart.Â]( Gas was pouring into the ocean... And they believe the pipeline could be crippled for years. The Biden admin has tried to blame Russia for this... But why would Russia blow up their own pipeline? It hurts their economy... And wastes all the money they’ve spent building it. Variants All biblical texts were treated with reverence and care by those that copied them, yet there are transmission errors, called variants, in all biblical manuscripts.[56][57] A variant is any deviation between two texts. Textual critic Daniel B. Wallace explains that "Each deviation counts as one variant, regardless of how many MSS [manuscripts] attest to it."[58] Hebrew scholar Emanuel Tov says the term is not evaluative; it is a recognition that the paths of development of different texts have separated.[59] Medieval handwritten manuscripts of the Hebrew Bible were considered extremely precise: the most authoritative documents from which to copy other texts.[60] Even so, David Carr asserts that Hebrew texts still contain some variants.[61] The majority of all variants are accidental, such as spelling errors, but some changes were intentional.[62] In the Hebrew text, "memory variants" are generally accidental differences evidenced by such things as the shift in word order found in 1 Chronicles 17:24 and 2 Samuel 10:9 and 13. Variants also include the substitution of lexical equivalents, semantic and grammar differences, and larger scale shifts in order, with some major revisions of the Masoretic texts that must have been intentional.[63] Intentional changes in New Testament texts were made to improve grammar, eliminate discrepancies, harmonize parallel passages, combine and simplify multiple variant readings into one, and for theological reasons.[62][64] Bruce K. Waltke observes that one variant for every ten words was noted in the recent critical edition of the Hebrew Bible, the Biblia Hebraica Stuttgartensia, leaving 90% of the Hebrew text without variation. The fourth edition of the United Bible Society's Greek New Testament notes variants affecting about 500 out of 6900 words, or about 7% of the text.[65] Further information: Textual variants in the Hebrew Bible and Textual variants in the New Testament Content and themes Themes Further information: Ethics in the Bible, Jewish ethics, and Christian ethics Creation of Light, by Gustave Doré. The narratives, laws, wisdom sayings, parables, and unique genres of the Bible provide opportunity for discussion on most topics of concern to human beings: The role of women,[66]: 203  sex,[67] children, marriage,[68] neighbors,[69]: 24  friends, the nature of authority and the sharing of power,[70]: 45–48  animals, trees and nature,[71]: xi  money and economics,[72]: 77  work, relationships,[73] sorrow and despair and the nature of joy, among others.[74] Philosopher and ethicist Jaco Gericke adds: "The meaning of good and evil, the nature of right and wrong, criteria for moral discernment, valid sources of morality, the origin and acquisition of moral beliefs, the ontological status of moral norms, moral authority, cultural pluralism, [as well as] axiological and aesthetic assumptions about the nature of value and beauty. These are all implicit in the texts."[75] However, discerning the themes of some biblical texts can be problematic.[76] Much of the Bible is in narrative form and in general, biblical narrative refrains from any kind of direct instruction, and in some texts the author's intent is not easy to decipher.[77] It is left to the reader to determine good and bad, right and wrong, and the path to understanding and practice is rarely straightforward.[78] God is sometimes portrayed as having a role in the plot, but more often there is little about God's reaction to events, and no mention at all of approval or disapproval of what the characters have done or failed to do.[79] The writer makes no comment, and the reader is left to infer what they will.[79] Jewish philosophers Shalom Carmy and David Schatz explain that the Bible "often juxtaposes contradictory ideas, without explanation or apology".[80] The Hebrew Bible contains assumptions about the nature of knowledge, belief, truth, interpretation, understanding and cognitive processes.[81] Ethicist Michael V. Fox writes that the primary axiom of the book of Proverbs is that "the exercise of the human mind is the necessary and sufficient condition of right and successful behavior in all reaches of life".[82] The Bible teaches the nature of valid arguments, the nature and power of language, and its relation to reality.[75] According to Mittleman, the Bible provides patterns of moral reasoning that focus on conduct and character.[83][84] In the biblical metaphysic, humans have free will, but it is a relative and restricted freedom.[85] Beach says that Christian voluntarism points to the will as the core of the self, and that within human nature, "the core of who we are is defined by what we love".[86] Natural law is in the Wisdom literature, the Prophets, Romans 1, Acts 17, and the book of Amos (Amos 1:3–2:5), where nations other than Israel are held accountable for their ethical decisions even though they don't know the Hebrew god.[87] Political theorist Michael Walzer finds politics in the Hebrew Bible in covenant, law, and prophecy, which constitute an early form of almost democratic political ethics.[88] Key elements in biblical criminal justice begin with the belief in God as the source of justice and the judge of all, including those administering justice on earth.[89] Carmy and Schatz say the Bible "depicts the character of God, presents an account of creation, posits a metaphysics of divine providence and divine intervention, suggests a basis for morality, discusses many features of human nature, and frequently poses the notorious conundrum of how God can allow evil."[90] Hebrew Bible Further information: Hebrew Bible and Development of the Hebrew Bible canon Tanakh Joshua 1:1 as recorded in the Aleppo Codex Torah (Instruction) Nevi'im (Prophets) Ketuvim (Writings) vte The authoritative Hebrew Bible is taken from the masoretic text (called the Leningrad Codex) which dates from 1008. The Hebrew Bible can therefore sometimes be referred to as the Masoretic Text.[91] The Hebrew Bible is also known by the name Tanakh (Hebrew: ×ª× "ך). This reflects the threefold division of the Hebrew scriptures, Torah ("Teaching"), Nevi'im ("Prophets") and Ketuvim ("Writings") by using the first letters of each word.[92] It is not until the Babylonian Talmud (c. 550 BCE) that a listing of the contents of these three divisions of scripture are found.[93] The Tanakh was mainly written in Biblical Hebrew, with some small portions (Ezra 4:8–6:18 and 7:12–26, Jeremiah 10:11, Daniel 2:4–7:28)[94] written in Biblical Aramaic, a language which had become the lingua franca for much of the Semitic world.[95] Torah Main article: Torah See also: Oral Torah A Torah scroll recovered from Glockengasse Synagogue in Cologne. The Torah (תּוֹרָה) is also known as the "Five Books of Moses" or the Pentateuch, meaning "five scroll-cases".[96] Traditionally these books were considered to have been dictated to Moses by God himself.[97][98] Since the 17th century, scholars have viewed the original sources as being the product of multiple anonymous authors while also allowing the possibility that Moses first assembled the separate sources.[99][100] There are a variety of hypotheses regarding when and how the Torah was composed,[101] but there is a general consensus that it took its final form during the reign of the Persian Achaemenid Empire (probably 450–350 BCE),[102][103] or perhaps in the early Hellenistic period (333–164 BCE).[104] Samaritan Inscription containing portion of the Bible in nine lines of Hebrew text, currently housed in the British Museum The Hebrew names of the books are derived from the first words in the respective texts. The Torah consists of the following five books: Genesis, Beresheeth (בראשית) Exodus, Shemot (שמות) Leviticus, Vayikra (ויקרא) Numbers, Bamidbar (במדבר) Deuteronomy, Devarim (דברים) The first eleven chapters of Genesis provide accounts of the creation (or ordering) of the world and the history of God's early relationship with humanity. The remaining thirty-nine chapters of Genesis provide an account of God's covenant with the biblical patriarchs Abraham, Isaac and Jacob (also called Israel) and Jacob's children, the "Children of Israel", especially Joseph. It tells of how God commanded Abraham to leave his family and home in the city of Ur, eventually to settle in the land of Canaan, and how the Children of Israel later moved to Egypt. The remaining four books of the Torah tell the story of Moses, who lived hundreds of years after the patriarchs. He leads the Children of Israel from slavery in ancient Egypt to the renewal of their covenant with God at Mount Sinai and their wanderings in the desert until a new generation was ready to enter the land of Canaan. The Torah ends with the death of Moses.[105] The commandments in the Torah provide the basis for Jewish religious law. Tradition states that there are 613 commandments (taryag mitzvot). Nevi'im Main article: Nevi'im Books of Nevi'im Former Prophets JoshuaJudgesSamuelKings Latter Prophets (major) IsaiahJeremiahEzekiel Latter Prophets (Twelve minor) HoseaJoelAmosObadiahJonahMicahNahumHabakkukZephaniahHaggaiZechariahMalachi Hebrew Bible vte Nevi'im (Hebrew: × Ö°×‘Ö´×™×Ö´×™×, romanized: Nəḇî'îm, "Prophets") is the second main division of the Tanakh, between the Torah and Ketuvim. It contains two sub-groups, the Former Prophets (Nevi'im Rishonim × ×‘×™××™× ×¨××©×•× ×™×, the narrative books of Joshua, Judges, Samuel and Kings) and the Latter Prophets (Nevi'im Aharonim × ×‘×™××™× ××—×¨×•× ×™×, the books of Isaiah, Jeremiah and Ezekiel and the Twelve Minor Prophets). The Nevi'im tell a story of the rise of the Hebrew monarchy and its division into two kingdoms, the Kingdom of Israel and the Kingdom of Judah, focusing on conflicts between the Israelites and other nations, and conflicts among Israelites, specifically, struggles between believers in "the LORD God"[106] (Yahweh) and believers in foreign gods,[c][d] and the criticism of unethical and unjust behaviour of Israelite elites and rulers;[e][f][g] in which prophets played a crucial and leading role. It ends with the conquest of the Kingdom of Israel by the Neo-Assyrian Empire, followed by the conquest of the Kingdom of Judah by the neo-Babylonian Empire and the destruction of the Temple in Jerusalem. Former Prophets The Former Prophets are the books Joshua, Judges, Samuel and Kings. They contain narratives that begin immediately after the death of Moses with the divine appointment of Joshua as his successor, who then leads the people of Israel into the Promised Land, and end with the release from imprisonment of the last king of Judah. Treating Samuel and Kings as single books, they cover: Joshua's conquest of the land of Canaan (in the Book of Joshua), the struggle of the people to possess the land (in the Book of Judges), the people's request to God to give them a king so that they can occupy the land in the face of their enemies (in the Books of Samuel) the possession of the land under the divinely appointed kings of the House of David, ending in conquest and foreign exile (Books of Kings) Latter Prophets Further information: Major prophet The Latter Prophets are Isaiah, Jeremiah, Ezekiel and the Twelve Minor Prophets, counted as a single book. Hosea, Hoshea (הושע) denounces the worship of gods other than Yehovah, comparing Israel to a woman being unfaithful to her husband. Joel, Yoel (יואל) includes a lament and a promise from God. Amos, Amos (עמוס) speaks of social justice, providing a basis for natural law by applying it to unbelievers and believers alike. Obadiah, Ovadyah (עבדיה) addresses the judgment of Edom and restoration of Israel. Jonah, Yonah (×™×•× ×”) tells of a reluctant redemption of Ninevah. Micah, Mikhah (מיכה) reproaches unjust leaders, defends the rights of the poor, and looks forward to world peace. Nahum, Nahum (× ×—×•×) speaks of the destruction of Nineveh. Habakkuk, Havakuk (חבקוק) upholds trust in God over Babylon. Zephaniah, Tsefanya (×¦×¤× ×™×”) pronounces coming of judgment, survival and triumph of remnant. Haggai, Khagay (חגי) rebuild Second Temple. Zechariah, Zekharyah (זכריה) God blesses those who repent and are pure. Malachi, Malakhi (מלאכי) corrects lax religious and social behaviour. Ketuvim Hebrew text of Psalm 1:1–2 Main articles: Ketuvim and Poetic Books Books of the Ketuvim Three poetic books PsalmsProverbsJob Five Megillot (Scrolls) Song of SongsRuthLamentationsEcclesiastesEsther Other books Daniel Ezra–Nehemiah (EzraNehemiah) Chronicles Hebrew Bible vte Ketuvim or Kəṯûḇîm (in Biblical Hebrew: כְּתוּבִים "writings") is the third and final section of the Tanakh. The Ketuvim are believed to have been written under the inspiration of Ruach HaKodesh (the Holy Spirit) but with one level less authority than that of prophecy.[107] In Masoretic manuscripts (and some printed editions), Psalms, Proverbs and Job are presented in a special two-column form emphasizing their internal parallelism, which was found early in the study of Hebrew poetry. "Stichs" are the lines that make up a verse "the parts of which lie parallel as to form and content".[108] Collectively, these three books are known as Sifrei Emet (an acronym of the titles in Hebrew, איוב, משלי, תהלים yields Emet אמ"ת, which is also the Hebrew for "truth"). Hebrew cantillation is the manner of chanting ritual readings as they are written and notated in the Masoretic Text of the Bible. Psalms, Job and Proverbs form a group with a "special system" of accenting used only in these three books.[109] The five scrolls Further information: Five Megillot Song of Songs (Das Hohelied Salomos), No. 11 by Egon Tschirch, 1923 The five relatively short books of Song of Songs, Book of Ruth, the Book of Lamentations, Ecclesiastes and Book of Esther are collectively known as the Hamesh Megillot. These are the latest books collected and designated as "authoritative" in the Jewish canon even though they were not complete until the second century CE.[110] Other books The books of Esther, Daniel, Ezra-Nehemiah[h] and Chronicles share a distinctive style that no other Hebrew literary text, biblical or extra-biblical, shares.[111] They were not written in the normal style of Hebrew of the post-exilic period. The authors of these books must have chosen to write in their own distinctive style for unknown reasons.[112] Their narratives all openly describe relatively late events (i.e., the Babylonian captivity and the subsequent restoration of Zion). The Talmudic tradition ascribes late authorship to all of them. Two of them (Daniel and Ezra) are the only books in the Tanakh with significant portions in Aramaic. Book order The following list presents the books of Ketuvim in the order they appear in most current printed editions. Tehillim (Psalms) תְהִלִּים is an anthology of individual Hebrew religious hymns. Mishlei (Book of Proverbs) מִשְלֵי is a "collection of collections" on values, moral behavior, the meaning of life and right conduct, and its basis in faith. Iyyôbh (Book of Job) אִיּוֹב is about faith, without understanding or justifying suffering. ShÄ«r HashshÄ«rÄ«m (Song of Songs) or (Song of Solomon) שִׁיר הַשִׁירִים (Passover) is poetry about love and sex. RÅ«th (Book of Ruth) רוּת (Shābhû‘ôth) tells of the Moabite woman Ruth, who decides to follow the God of the Israelites, and remains loyal to her mother-in-law, who is then rewarded. Eikhah (Lamentations) איכה (Ninth of Av) [Also called Kinnot in Hebrew.] is a collection of poetic laments for the destruction of Jerusalem in 586 BCE. Qōheleth (Ecclesiastes) קהלת (Sukkôth) contains wisdom sayings disagreed over by scholars. Is it positive and life-affirming, or deeply pessimistic? Estēr (Book of Esther) אֶסְתֵר (Pûrîm) tells of a Hebrew woman in Persia who becomes queen and thwarts a genocide of her people. Dānî’ēl (Book of Daniel) ×“Ö¸Ö¼× Ö´×™ÖµÖ¼××œ combines prophecy and eschatology (end times) in story of God saving Daniel just as He will save Israel. ‘Ezrā (Book of Ezra–Book of Nehemiah) עזרא tells of rebuilding the walls of Jerusalem after the Babylonian exile. Divrei ha-Yamim (Chronicles) דברי הימים contains genealogy. The Jewish textual tradition never finalized the order of the books in Ketuvim. The Babylonian Talmud (Bava Batra 14b–15a) gives their order as Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Solomon, Lamentations of Jeremiah, Daniel, Scroll of Esther, Ezra, Chronicles.[113] One of the large scale differences between the Babylonian and the Tiberian biblical traditions is the order of the books. Isaiah is placed after Ezekiel in the Babylonian, while Chronicles opens the Ketuvim in the Tiberian, and closes it in the Babylonian.[114] The Ketuvim is the last of the three portions of the Tanakh to have been accepted as canonical. While the Torah may have been considered canon by Israel as early as the fifth century BCE and the Former and Latter Prophets were canonized by the second century BCE, the Ketuvim was not a fixed canon until the second century CE.[110] Evidence suggests, however, that the people of Israel were adding what would become the Ketuvim to their holy literature shortly after the canonization of the prophets. As early as 132 BCE references suggest that the Ketuvim was starting to take shape, although it lacked a formal title.[115] Against Apion, the writing of Josephus in 95 CE, treated the text of the Hebrew Bible as a closed canon to which "... no one has ventured either to add, or to remove, or to alter a syllable..."[116] For an extended period after 95CE, the divine inspiration of Esther, the Song of Songs, and Ecclesiastes was often under scrutiny.[117] The Isaiah scroll, which is a part of the Dead Sea Scrolls, contains almost the whole Book of Isaiah. It dates from the second century BCE. Septuagint Main articles: Septuagint and Jewish apocrypha See also: Deuterocanonical books and Biblical apocrypha Fragment of a Septuagint: A column of uncial book from 1 Esdras in the Codex Vaticanus c. 325–350 CE, the basis of Sir Lancelot Charles Lee Brenton's Greek edition and English translation. The Septuagint ("the Translation of the Seventy", also called "the LXX"), is a Koine Greek translation of the Hebrew Bible begun in the late third century BCE. As the work of translation progressed, the Septuagint expanded: the collection of prophetic writings had various hagiographical works incorporated into it. In addition, some newer books such as the Books of the Maccabees and the Wisdom of Sirach were added. These are among the "apocryphal" books, (books whose authenticity is doubted). The inclusion of these texts, and the claim of some mistranslations, contributed to the Septuagint being seen as a "careless" translation and its eventual rejection as a valid Jewish scriptural text.[118][119][i] The apocrypha are Jewish literature, mostly of the Second Temple period (c. 550 BCE – 70 CE); they originated in Israel, Syria, Egypt or Persia; were originally written in Hebrew, Aramaic, or Greek, and attempt to tell of biblical characters and themes.[121] Their provenance is obscure. One older theory of where they came from asserted that an "Alexandrian" canon had been accepted among the Greek-speaking Jews living there, but that theory has since been abandoned.[122] Indications are that they were not accepted when the rest of the Hebrew canon was.[122] It is clear the Apocrypha were used in New Testament times, but "they are never quoted as Scripture."[123] In modern Judaism, none of the apocryphal books are accepted as authentic and are therefore excluded from the canon. However, "the Ethiopian Jews, who are sometimes called Falashas, have an expanded canon, which includes some Apocryphal books".[124] The contents page in a complete 80 book King James Bible, listing "The Books of the Old Testament", "The Books called Apocrypha", and "The Books of the New Testament". The rabbis also wanted to distinguish their tradition from the newly emerging tradition of Christianity.[a][j] Finally, the rabbis claimed a divine authority for the Hebrew language, in contrast to Aramaic or Greek – even though these languages were the lingua franca of Jews during this period (and Aramaic would eventually be given the status of a sacred language comparable to Hebrew).[k] Incorporations from Theodotion The Book of Daniel is preserved in the 12-chapter Masoretic Text and in two longer Greek versions, the original Septuagint version, c. 100 BCE, and the later Theodotion version from c. second century CE. Both Greek texts contain three additions to Daniel: The Prayer of Azariah and Song of the Three Holy Children; the story of Susannah and the Elders; and the story of Bel and the Dragon. Theodotion's translation was so widely copied in the Early Christian church that its version of the Book of Daniel virtually superseded the Septuagint's. The priest Jerome, in his preface to Daniel (407 CE), records the rejection of the Septuagint version of that book in Christian usage: "I ... wish to emphasize to the reader the fact that it was not according to the Septuagint version but according to the version of Theodotion himself that the churches publicly read Daniel."[125] Jerome's preface also mentions that the Hexapla had notations in it, indicating several major differences in content between the Theodotion Daniel and the earlier versions in Greek and Hebrew. Theodotion's Daniel is closer to the surviving Hebrew Masoretic Text version, the text which is the basis for most modern translations. Theodotion's Daniel is also the one embodied in the authorised edition of the Septuagint published by Sixtus V in 1587.[126] Final form Further information: Deuterocanonical books and Biblical apocrypha Textual critics are now debating how to reconcile the earlier view of the Septuagint as 'careless' with content from the Dead Sea Scrolls at Qumran, scrolls discovered at Wadi Murabba'at, Nahal Hever, and those discovered at Masada. These scrolls are 1000–1300 years older than the Leningrad text, dated to 1008 CE, which forms the basis of the Masoretic text.[127] The scrolls have confirmed much of the Masoretic text, but they have also differed from it, and many of those differences agree with the Septuagint, the Samaritan Pentateuch or the Greek Old Testament instead.[118] Copies of some texts later declared apocryphal are also among the Qumran texts.[122] Ancient manuscripts of the book of Sirach, the "Psalms of Joshua", Tobit, and the Epistle of Jeremiah are now known to have existed in a Hebrew version.[128] The Septuagint version of some biblical books, such as the Book of Daniel and Book of Esther, are longer than those in the Jewish canon.[129] In the Septuagint, Jeremiah is shorter than in the Masoretic text, but a shortened Hebrew Jeremiah has been found at Qumran in cave 4.[118] The scrolls of Isaiah, Exodus, Jeremiah, Daniel and Samuel exhibit striking and important textual variants from the Masoretic text.[118] The Septuagint is now seen as a careful translation of a different Hebrew form or recension (revised addition of the text) of certain books, but debate on how best to characterize these varied texts is ongoing.[118] Pseudepigraphal books Main articles: Jewish apocrypha and Pseudepigrapha See also: Authorship of the Bible Pseudepigrapha are works whose authorship is wrongly attributed. A written work can be pseudepigraphical and not be a forgery, as forgeries are intentionally deceptive. With pseudepigrapha, authorship has been mistransmitted for any one of a number of reasons.[130] Apocryphal and pseudepigraphic works are not the same. Apocrypha includes all the writings claiming to be sacred that are outside the canon because they are not accepted as authentically being what they claim to be. For example, the Gospel of Barnabas claims to be written by Barnabas the companion of the Apostle Paul, but both its manuscripts date from the Middle Ages. Pseudepigrapha is a literary category of all writings whether they are canonical or apocryphal. They may or may not be authentic in every sense except a misunderstood authorship.[130] The term "pseudepigrapha" is commonly used to describe numerous works of Jewish religious literature written from about 300 BCE to 300 CE. Not all of these works are actually pseudepigraphical. (It also refers to books of the New Testament canon whose authorship is questioned.) The Old Testament pseudepigraphal works include the following It makes no sense. So, I did some digging... [And what I found was beyond shocking.]( I’m completely convinced at this point... That Biden was behind the explosion. And I can show you why... [Сliсk hеrе tо sее whаt I fоund out abоut thе Вiden admin...and why his move could turn America into a dystopian nightmare.]( To the truth, Jim Rickards Former CIA & Pentagon Advisor P.S. The outcome of Biden’s move could lead to fuel shortages, blackouts, huge energy bills, decimated retirement accounts and empty shelves at stores. [Here’s why I see all of this happening in the next 75 days.]( [𝐒𝐢𝐦𝐩𝐥𝐞 𝐌𝐨𝐧𝐞𝐲 𝐆𝐨𝐚𝐥𝐬] Occasionally, an opportunity comes to our attention at Simрle Моneу Gоals we believe readers like you will find valuable. The message above from one of our partners is one we believe you should take a close look at. 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