Biblical Chronology and Translation | TorahTimes

Time 2020-11-15 13:05:59

Web Name: Biblical Chronology and Translation | TorahTimes

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TorahTimes Messianic MinistryTeaching Truths about Torah, Time, and Messiah Translation and Chronology Welcome to Torahtimes! Here you will find the solution to all things dealing with biblical chronology and translation of the “New Testament”— light years ahead of anything else! It is my hope that the restoration of the original texts to an accurate translation and the explanation of biblical chronology will expose the lies of mainstream religion and lead to a real reformation based on purity of truth and sincerity of practice. What do I take a stand for? Yeshua (Jesus) is the Messiah of Israel, the Almighty Son of the Almighty Father. His Torah (Law) was never changed or abolished. When we repent and turn away from Sin, the Father forgives us our sins, Messiah serving as His required demonstration of divine justice. Messiah’s death demonstrates what we deserved. It demonstrates what judgment the Father is forgiving. Our deserved punishment was commuted to Messiah’s death, who then was raised on the third day. The Good News of Messiah 5th Edition 0.5.2.1 The Good News of MessiahFront Cover There is much said about the above in The Good News of Messiah. This is the good news about Messiah’s restoration of the covenant of old, the new-made covenant mentioned in Jeremiah 31. Marcion, recognized as a gnostic heretic by the mainstream Church, bequeathed the title “The New Testament” to the Good News of Messiah. But that is not what the Good News of Messiah is! A testament is a will, an inheritance document. But Scripture speaks of the everlasting covenant, the covenant of old, and the Good News of Messiah is not the covenant itself. Rather it is the Good News about how Messiah makes that covenant new again for those who have transgressed it. The covenant involves promises and blessings from the Almighty on the one hand, and duties and obligations on our part on the other hand. A will (testament), however, involves no obligation on the part of the heir. They simply get the inheritance. Covenant restoration requires repentence. A will necessarily implies no such thing. The full title of the Good News of Messiah is therefore, The Good News of the New-Made Covenant of Messiah according to the faithfulness of Messiah to make new the Covenant of Old. The Good News of Messiah sweeps aside the corruption of Marcion and the perversion of Augustine, a converted gnostic who infected Christianity with the doctrines of fate leading to Calvinism. All other translations are corrupt, except this one. Even those other versions used by avowed non-Calvinists are corrupt since the heirs of Augustine made them. For example, the GNM correctly puts Acts 13:48 as, “And hearing this, the nations were rejoicing and were glorifying the Word of Yahweh. Then they confirmed [their] faithfulness, as many as had been disposing themselves to seek everlasting life.” The underlined words represent a middle voice verb in Greek. The translation is explained in the GNM footnote. This brings up another point. Was the GNM originally in Hebrew or in Greek? If one studies the LXX (Septuagint) one will find all manner of corruption in that translation of the Torah and Prophets. This was because the LXX translation was made by men who lived long after the Torah and the Prophets. Their translations were only as good as their understanding of the Hebrew text. But the Good News of Messiah was produced by eye-witnesses who lived through the events recorded therein. So whether they wrote in Hebrew or in Greek they were able to accurately record the truth in either language. The evidence is clearly that these eye-witnesses produced a first hand Greek version of events. Perhaps some produced a Hebrew version also. There is a tradition that Matthew did. But any Hebrew versions are unavailable. Not even the Syriac Peshitta can claim to be original since it is a late Aramaic version conjugating verbs differently than Galilean Aramaic, and also the text of the Peshitta is a word for word literalistic reproduction of its Greek sources. Anyone who represents the Syriac otherwise is a liar. And not only are these people liars, but almost none of them understand the real good news! I truly believe the Greek text completely and accurately represents what the emissaries of Messiah wished to teach. I also believe they themselves are responsible for the Greek version, and that any error that has crept in since is due to copying errors which affect no important doctrine. The real damage has not been done to the Greek text itself. The damage has been done by the way in which it was translated. The great irony of the matter is that when the mistranslations are repaired the resulting translation is more “Hebraic” and truer to the Hebrew senses of words than any of the versions that pretend to be Hebraic based on the Syriac or other supposed Hebrew sources. For example these other versions could not be bothered to translate πιστις as faithfulness even though the Aramaic version has an equivalent to the Hebrew “emunah” (אמונה). The reader of the Good News of Messiah will find almost no traces of the word “Church,” “Apostle,” “Baptise,” “believe,” or “faith.” All such words are mistranslations or obfuscations. And these facts are proved in the footnotes. Some things are cited by authority; chiefly those items which the novice can prove for themselves by just a little study. The Good News of Messiah fully vindicates Paul of Tarsus, showing that his words are a victim of mistranslation and that he is not a “false apostle” as alleged by many. It is shown that Paul’s words do not contradict “Jesus Word’s Only.” But he is mistranslated and misunderstood because the translators misunderstand the issues Paul was dealing with in the Judaism of his time, particularly Judaism’s doctrine of meritorious works called zechut: (זכוּת). These works replace forgiveness of sin in Judaism with deeds compensating for sin. This only is what Paul opposed, because forgiveness is through Messiah. The Good News of Messiah thoroughly corrects and explains matters concerning Genesis 15:6, including how Judaism abused the text, and how the Church also misuses it. Even Albert Barnes, the noted Presbyterian commentator, who was tried for heresy for his doubts about a key reformation doctrine did not realize the extent to which he was on the right track. The reader will be most amazed to find out that Judaism and the Church teach the same thing about imputed merit packaged in two different ways. And neither is what Scripture teaches. Here is a sampling of texts translated in the Good News of Messiah: Sample Verse List. The Scroll of Biblical Chronologyand Ancient Near Eastern HistorySeventh Edition, Vol I Seventh Edition Vol. IChart Book The solutions to the riddles of biblical chronology are presented in this volume. Key points: (1) Scripture links up its chronology with the Neo-Babylonian king Nebuchadnezzar for whose reign we have a sufficiently large number of astronomical records from various years of his reign to be sure where it should be placed in history. This volume references many of these archaeological documents. (2) At the end of the 7th year of this king the Jewish middle class was exiled with king Jehoiachin (spring 597 BC) and Zedekiah was appointed the new king. (3) Count forward to the 5th year of this exile to 593 BC, when Ezekiel received his vision of 390 years for the sin of Israel. (4) Count back 390 years to the division of the kingdom in 983 BC. This chronology is 52 years farther back than the false 931 BC date published by Edwin Thiele who deceived the Church by postulating a ridiculous number of coregencies after sitting under a higher critical teacher at the University of Chicago who rejected the biblical numbers. Thiele also admits he rejected certain texts in order to shorten the chronology. But it is clear he was deceived by the premature assurances of Assyrian archaeologists that their Assyrian chronology was “confirmed.” Chronologies prior to his time included the missing 52 years. But the biblical facts and other archeological evidence now show that the Assyrians suspended their eponymous year counting in the reign of Shamshi Adad V and between the reigns of Ashur Nirari V and Tiglath Pileser III for a total of 52 years. And the eclipse of Ashur-dan’s 9th year was in 809 BC and not 763 BC as previously supposed. So there was simply no good reason for Thiele to reject the biblical data. Subsequently, even conservative chronologists were deceived by Thiele’s chronology, the same ones who misunderstand the 480th year in 1 Kings 6:1. “Conservative” and fundamentalist chronologists have taken the 480th year in 1 Kings 6:1 as representing all the years from the Exodus to the 4th year of Solomon. But this does not agree with the book of Judges nor with the archaeology of the Exodus and the conquest of Canaan. The text is a cipher for counting only those years that Israel came out of the “house of bondage.” The 480 years omit the 134 years that Israel was returned to bondage when they disobeyed. Egypt is called “the house of bondage.” Accordingly, with a bit of astronomical fine tuning using the feast of Pentecost and the Sabbatical years, the year of the Exodus is discovered to be 1632 BC. Fundamentalist chronologists follow Archbishop Ussher, but they do not realize that Ussher laid the foundation for Thiele’s intolerable invention of co-regencies by following a suggestion of Josephus to alter accession of Uzziah in the 27th year of Jeroboam II to the 14th year. Also, Ussher, like every other chronologist, misunderstood the 480th year in 1 Kings 6:1. As a result he also made a glaring mess of the Judges chronology rife with speculative dates and overlaps. From the corrected date for the Exodus in 1632 BC we go back 400 years to the birth of Isaac or 430 years to Abraham’s exodus from Ur at the age of 70. A further mistake made by “conservative” Christians is to suppose that they were in Egypt 430 years, but the text does not say this. It says that the sojourn of the sons of Israel (who dwelt in Egypt) was 430 years. The sojourning is an era dating from Abraham’s exodus from Ur. It should be noted that the Christian Era begins before there were “Christians.” The same is true of Israel. The sojourn era begins before there were sons of Israel or even Israel himself. Next, avoiding the mistake that Abraham was born when Terah was 70, which cipher is explained in Vol. II, we find the Deluge in the year 2483 BC, and creation in the year 4139 BC. All of these results are confirmed by the Sabbatical and Jubilee year system falling into perfect place. There are photos of the charts on Amazon. Link Here. Be sure to check the order page on this website for lower publisher prices. The Scroll of Biblical Chronologyand Ancient Near Eastern HistorySeventh Edition, Vol II Seventh Edition Vol. II Volume II of the Scroll of Biblical Chronology and Ancient Near Eastern History explains in thorough detail the construction of the chronology in Volume I. This book also repeats the chronology between the years 1632 BC and AD 34 in a sideways running format spanning the center of the book with repeating pages (on pages 62-150). The bottom third of these pages contains text. On page 37, I begin solving the problems of biblical chronology. First addressed is the “first year problem,” whether Adam’s age is counted 0, 1, 2... or 1, 2, .... On page 51 the puzzle of the link between Terah and Abraham is solved and the solution explained. On page 57 I address who died in the wilderness and on page 59 Israel’s population is calculated using the firstborn figures in the book of Numbers: 3.3 million. The growth rate and family size is also calculated for Israel during the time in Egypt. On page 65 the necessary space for a camp of 3.3 million people is calculated, and the necessary width of the passage through the sea. On pages 68-76 I explain the reign of Nebuchadnezzar along with a thorough analysis of VAT 4956. On pages 78-88 the reigns of the Herods are explained. On pages 88-93 the reign of Tiberius is explained and the relating coin evidence from the Antioch mint. On pages 95-105 the births of John the Baptist and Yeshua of Nazareth are detailed. There is a thorough explanation of the priestly divisions here also. On page 106, the Exodus year is confirmed by astronomical calculation. Astronomical calculation is also applied to David’s flight to Nob on page 111. Beginning on page 112 the calculation of Daniel 9 is laid out. Erring theories are also thoroughly refuted. Eschatological elements are also dealt with. The matter of Joshua’s Long Day is covered on pages 129-134. On pages 140-150 I cover the duration of Messiah’s ministry and the years in which it took place. On page 153 a chapter on the 400 year cipher. On page 165 a chapter on the 430 year riddle. On page 175, the 1 Sam. 13:1-3 Jubilee cipher. On page 177, the 390 years of Ezekiel explained. On page 183 how to count Sabbath years. On page 187 Jewish commentaries and sources on the Sabbath year. Josephus on the Sabbath year (pg. 191). The Wadi Murabbat Contracts (pages 197-202). I explain Seder Olam, the Churban, and how the Jewish year of creation was derived. On page 211 the relevance of the Zo'ar Tombstones is taken up. On page 217, the significance of the El Lahun Papyri is explained for the Middle Kingdom. On page 230, I explain the role and place in history of the Hyksos Pharaohs. On page 235 the chronology of the Judges is straightened out and the opinions of those who would shorten it are refuted. On page 250, the complexities of the Kings of Judah and Israel are dealth with in a systematic and organized fashion, from No. 1 Saul to No. 44 Zedekiah. The resulting chronology is shown to be almost exactly what pre-Thiele chronologists concluded. On pages 272-278 the 70 year periods are detailed. On page 279 I go into the chronology of the Persian kings and their relations to Nehemiah and Ezra. And then in the final pages is an explanation of the chronology of Messiah’s death and resurrection.

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