what DO you believe? No God?

I ask because it looks like you have no respect for Him at all. Yahweh is one of His many names and you say it with disdain

Jesus wasnt jewish.. stop that.

[part 1] This was some earlier stuff.

hold on.. so these jewish guys are probably into Yahweh, though, right.. That'd be like the Quran, and they call him allah. But those guys have Jesus in their book, so that's interesting. Where do the jewish guys get all their stuff though.. probably guys who are tripping out and having visions. That's where they got their stuff. What is even going on with their stuff. Isn't it like the "old testament". Yeah cause that's before the Jesus guy, so they don't have to poo-poo him. Then you got this new testament where it doesn't get into like genesis. Isn't the new testament, pretty much like the Jesus story. Kind of like in the Urantia book where it's all thick and later it's only about his stuff so like the new testament.

A Comparative Analysis of Jewish Sacred Texts and Their Theological Relationship with the Christian Bible and Islamic Traditions

1. Introduction: The Abrahamic Nexus 1.1 Context and Purpose This report provides a scholarly and comparative analysis of the sacred texts of Judaism, Christianity, and Islam, with a specific focus on the figure of Jesus of Nazareth. The three traditions, often referred to as Abrahamic faiths, share a common origin in the Near East and a profound reverence for foundational prophetic figures such as Abraham and Moses. This shared lineage provides a crucial starting point for understanding their subsequent theological and textual divergences. The report's objective is to move beyond a superficial summary, offering a detailed and nuanced examination of the canonical structures, theological principles, and points of convergence and contradiction among these faiths. The analysis will maintain a formal and objective tone, grounded in the meticulous examination of the provided research material to ensure a high level of academic rigor and respect for each tradition’s integrity.

1.2 Scope and Methodology The analysis presented herein is meticulously structured to adhere to the parameters of the user's query, which demands an exhaustive and authoritative report. The report's scope is strictly confined to the three specified Abrahamic religions—Judaism, Christianity, and Islam. This focused approach ensures the analysis remains authoritative and directly relevant to the core subject matter. The report will not incorporate information from tangential spiritual or new-age movements, such as those related to the Urantia Book or the Seth Material. While such materials may exist, they are not part of the established, traditional canons of the three Abrahamic faiths under review and are therefore outside the scope of this scholarly inquiry.  

2. The Canon of Judaism: The Tanakh and Beyond 2.1 The Tanakh: Structure and Significance Judaism’s foundational text is the Tanakh, also known as the Hebrew Bible. The term Tanakh is an acronym derived from the first Hebrew letter of each of its three traditional divisions: Torah, Nevi'im, and Ketuvim. The Torah, literally meaning "Instruction" or "Law," consists of the first five books: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. It contains the legal material and narratives from the creation of the world to the death of Moses just before the Israelites enter the Promised Land. It is also known as the Pentateuch or the Five Books of Moses.  

The second division, Nevi'im, or "Prophets," comprises the books that cover the period from the Israelite entry into the land of Israel up to the Babylonian captivity. These books are divided into the Former Prophets and the Latter Prophets, with a specific grouping of the Twelve Minor Prophets counted as a single book. The final division, Ketuvim, or "Writings," is composed of eleven books. This section contains a variety of genres, including wisdom literature (e.g., Proverbs and Ecclesiastes) and hymns (e.g., Psalms). It also includes the five relatively short books known as the  

Ḥamesh Megillot (Five Scrolls), which are collectively read on specific Jewish holidays.  

The term Tanakh itself represents a later formalization of the Jewish canon. Historically, the texts were known as Mikra or Miqra, meaning "that which is read," a term that continues to be used today. The original term's emphasis on public, communal reading underscores the central role of these texts in Jewish worship and life. The later emergence of the acronym  

Tanakh suggests a post-biblical, rabbinic effort to codify and structurally organize the sacred writings in a manner that firmly established a definitive and closed canon. This formalization can be understood as a theological and historical response to other textual traditions, such as the Greek Septuagint and the burgeoning Christian writings, which were developing their own sacred collections. The shift in terminology, therefore, reflects not just a linguistic preference but a concerted effort to define the boundaries of Jewish scripture and its theological identity.

2.2 Divine Revelation and Rabbinic Tradition Divine revelation in Judaism is fundamentally linked to the Torah, which is considered the written record of God's direct communication to humanity. This revelation, described as Torat Chayim ("Torah of life"), is seen as the foundational event at Mount Sinai, where the Israelites received God's laws and teachings. The Torah contains a comprehensive legal and moral framework that guides Jewish life, with a strong emphasis on social justice, care for the vulnerable, and responsible custodianship of God’s creation.  

While divine revelation is viewed as a historical event, it is also considered an ongoing process in which individuals can connect with God through study and observance of the commandments. Different Jewish movements interpret this concept in diverse ways. Orthodox Judaism holds that the revelation is literal and unchanging, while Reform Judaism may view it as more symbolic and subject to human interpretation. The rabbinic tradition, which includes the Oral Torah, holds that all these teachings were given to Moses at Sinai and written down by him. This view is central to classical rabbinic thought, though many modern non-Orthodox scholars affirm a multi-author origin for the Written Torah over centuries.  

2.3 The Prophetic Age and Its Conclusion The Jewish concept of prophecy describes a divinely inspired message delivered by a prophet who serves as an intermediary between God and humanity. Prophetic messages are not received as direct speech but as allegorical visions or imagery, which the prophet then interprets and conveys. A key theological tenet within Judaism is that the age of prophecy was confined to a specific historical period, and it concluded with the beginning of the Second Temple era. This conclusion is a foundational doctrine.  

This belief creates an a priori condition for the rejection of any subsequent figures who claim to be prophets. The rejection of Jesus and Muhammad by Judaism is, therefore, not simply a judgment on their teachings or actions but is rooted in this pre-existing, established doctrine. The cessation of prophecy is the primary reason that Judaism does not recognize later prophetic claims, and the subsequent theological and historical incompatibility is a reinforcing factor.

3. The Christian Bible: A New Covenant on an Old Foundation 3.1 The Old Testament and the Tanakh: An Evolving Canon The Christian Bible is divided into two major sections: the Old Testament and the New Testament. The Christian Old Testament contains the same books as the Jewish Tanakh, particularly in the Protestant canon, but their organization and canonical order are distinct. The Christian Old Testament is typically arranged by genre into four categories: the Pentateuch (or Torah), Historical books, Wisdom Literature, and Prophets. In contrast, the Tanakh is organized according to its three traditional divisions: Torah, Nevi'im, and Ketuvim, which is understood to be an order reflecting the status of the authors.  

This difference in canonical organization is not a mere formatting choice; it is a fundamental theological statement that shapes the narrative of each faith. The Christian ordering places the prophetic books at the end, concluding with a book like Malachi, which contains prophecies of a coming Messiah. This arrangement creates a forward-looking, eschatological narrative that builds a sense of anticipation and is resolved by the advent of the New Testament. The Tanakh's ordering, which concludes with the Ketuvim and the edict of King Cyrus for the exiles to return to their homeland, conveys a narrative that is more focused on the continuation of the covenant and the restoration of the people to their land. The choice of canonical order is thus a direct cause of the differing overarching narratives and theological emphases.  

Additionally, the term "Old Testament" itself is a point of theological significance. The term implies that a "New Testament" exists and that the preceding texts and the religion they represent may be "outdated and incomplete". This linguistic choice reinforces a supersessionist theology—the idea that Christianity has superseded Judaism—and can be a source of misunderstanding in interfaith dialogue. Scholars often advocate for the more neutral term "Hebrew Bible" to mitigate this theological bias.  

3.2 The New Testament: Content and Compilation The New Testament is the story of the "New Covenant" through Jesus Christ, God in human form. It covers a much shorter period than the Old Testament, focusing on Jesus' life, death, and resurrection and the early decades of the Christian Church. It consists of 27 books, which are arranged in four main sections: the Gospels (narratives of Jesus’ life), the Acts of the Apostles (the history of the early church), the Epistles (letters of instruction), and the book of Revelation (prophecy).  

The New Testament was written by a combination of apostles and early church leaders, though traditional authorship of some books is disputed by scholars. The compilation of these texts into a fixed canon was a gradual process that spanned several centuries. Individual texts were written by early Christian communities, circulated among them, and eventually collected into an authoritative list. This process was confirmed by early church councils, such as the Councils of Hippo and Carthage in the late 4th century, which established the canon as it is known today.  

3.3 The Theological Fulfillment The core Christian perspective is that the New Testament fulfills the promises and prophecies of the Old Testament. The Old Testament is seen as a foundational and preparatory text, with Jesus fulfilling hundreds of prophecies, including the role of the "suffering servant" from the book of Isaiah. The New Testament clarifies ambiguities found in the Old Testament, such as the two advents of the Messiah: the first for suffering and death, and the second to establish his kingdom. This progressive revelation is a key concept, portraying the New Testament as the culmination of God's plan for salvation, which began in the Old.  

4. The Figure of Jesus: A Point of Profound Divergence The figure of Jesus is the most significant point of theological divergence among the three Abrahamic faiths. While each tradition acknowledges his existence, their respective understandings of his identity and role are fundamentally incompatible.

4.1 Jesus in Judaism: A Historical Figure, Not the Messiah Judaism does not recognize Jesus as a prophet or the Messiah. As discussed, this rejection is based on the theological tenet that the age of prophecy had already concluded by his time. Furthermore, Jewish messianic expectations did not align with Jesus's life or his death. Jewish tradition anticipated a Messiah from the lineage of King David who would be an earthly king, rebuild the Temple, and usher in an era of peace, not a figure who would suffer a criminal's death on a cross. Rabbinic sources, particularly the Talmud, offer sparse and cryptic references to Jesus, often portraying him as a controversial historical figure who was a practitioner of sorcery and who led the Jewish people astray. In Judaism, his death is explained as the execution of a controversial figure, with no redemptive theological significance.  

The term Messiah serves as a crucial point of both semantic connection and profound theological division. The term itself is derived from the Hebrew word meshiah, meaning "the anointed one". In Judaism, this term carries a specific, future-oriented meaning tied to a political and spiritual leader. For Christians, the title is applied to Jesus but is re-interpreted through the lens of divinity and redemptive suffering. In Islam, Jesus is also referred to as  

al-Masih (the Messiah), but this is understood as a prophetic and honorific title for a mortal being. Thus, the same word represents entirely different identities and roles across the three traditions, highlighting the depth of the theological divide.

4.2 Jesus in Christianity: The Divine Son and Incarnate Messiah In Christianity, Jesus is viewed as the divine Messiah and the Son of God, the second person of the Holy Trinity. His life, death, and resurrection are central to Christian theology and are considered a redemptive act that established a new covenant with humanity. The belief in Jesus's divinity and his sacrificial death on the cross for the forgiveness of sins is a core, unassailable tenet. This understanding of his identity is the primary reason for the theological separation from both Judaism and Islam.  

4.3 Jesus in Islam: A Great Prophet and Servant of God Islam holds a distinct and nuanced view of Jesus, or Isa. The Quran reveres him as a highly esteemed prophet and the Messiah (al-Masih), and it confirms his miraculous virgin birth from Maryam (Mary). However, the Quran explicitly and unequivocally rejects the Christian doctrines of the Trinity and Jesus's divinity. The Quran states that Jesus was a mortal messenger and a servant of God, not a divine being or the Son of God. This uncompromising monotheism is the "singular and pivotal difference" between Christianity and Islam. Quranic narratives about Jesus often align with apocryphal gospels that were not included in the New Testament canon, such as the account of Jesus speaking as a newborn infant. The shared reverence for Jesus in Christianity and Islam, despite their fundamental differences on his nature, provides a basis for dialogue but also underscores the core theological barrier that cannot be reconciled.  

[continued in part 2]

[part 2]

5. Synthesis: Monotheism and Prophecy in Comparative Perspective 5.1 One God, Different Paths All three faiths share a foundational belief in a single, all-powerful God, but their doctrines concerning God's nature diverge significantly. The linguistic connection between the Arabic "Allah" and the Hebrew "El" or "Elohim" reflects a common semantic root for the concept of God. However, Judaism and Islam both adhere to a strict, uncompromising monotheism, viewing the Christian doctrine of the Trinity as a form of polytheism. Christianity, conversely, defines the Trinity as "one God in three Divine Persons," a theological construct that attempts to reconcile the unity of God with the divinity of Jesus and the Holy Spirit. These different understandings of God are the primary reason for the theological incompatibilities among the three traditions.  

5.2 The Role of Prophecy The concept of prophecy is central to all three faiths, but its continuity and end-point provide a crucial lens for understanding their unique claims to religious authority. In Judaism, prophecy is considered a closed, historical phenomenon, with its cessation being a key theological tenet that precedes and dictates the rejection of later prophetic claims. In Christianity, the prophetic tradition is seen as fulfilled in Jesus and his mission, though the prophetic spirit continues in the church. For Islam, the prophetic line is viewed as continuous, with Jesus as a significant prophet, but it is completed with the final prophet, Muhammad, and the Quran as the final revelation. These differing views on the nature, continuity, and conclusion of prophecy provide a fundamental framework for how each faith perceives its relationship to divine authority and historical revelation.  

6. Conclusion: A Tripartite Dialogue The relationships between Jewish, Christian, and Islamic sacred texts are complex and defined by a shared history that has given way to profound theological divergence. The figure of Jesus serves as the most potent symbol of this divergence, with each faith's understanding of his identity and role shaping its entire theological framework. For Judaism, he is a historical figure whose claims to prophecy and messiahship were rejected on theological grounds. For Christianity, he is the divine Messiah and Son of God, a redemptive sacrifice who established a new covenant. For Islam, he is a revered prophet and the Messiah, but a mortal one, whose message was a precursor to the final revelation of the Quran.

Understanding these nuances is essential for fostering respectful and informed interfaith dialogue. The shared linguistic and historical roots provide a basis for conversation, but the unresolvable contradictions on the nature of God, the role of Jesus, and the continuity of prophecy remain the definitive theological barriers that separate the three traditions. This report has demonstrated that these differences are not superficial but are deeply embedded in each faith's canonical structure, theological doctrines, and understanding of divine revelation.

Aspect Judaism Christianity Islam Identity of Jesus Historical figure; rejected as Messiah/prophet Divine Messiah; Son of God; second person of the Trinity Prophet and Messiah (al-Masih); a mortal messenger of God Divinity Not divine Fully divine; God incarnate Not divine Role/Significance A controversial historical figure whose teachings were incompatible with Jewish law and expectations of the Messiah A redemptive sacrifice for humanity's sins; brings a new covenant and eternal salvation A revered prophet who performed miracles; will return to Earth before the Day of Judgment Source Texts Tanakh; Talmud and other Rabbinic writings Old Testament; New Testament (Gospels, Epistles) Quran

Export to Sheets Table 4.1: The Identity and Role of Jesus: A Comparative Summary

"The research on the Jewish perspective on Jesus is quite clear on a few key points.

Fundamentally, Judaism does not accept Jesus as the Messiah, a prophet, or the Son of God. The primary reason for this is theological: the Jewish faith is based on a strict belief in the absolute oneness and indivisibility of God. The idea of a human being divine, as in the Christian concept of Jesus, is considered a form of idolatry and is incompatible with this core principle.  

The Jewish concept of a Messiah is also very different from the Christian one. The Jewish Messiah is a mortal human who must fulfill a number of specific, tangible prophecies in his lifetime. These include being a direct descendant of King David, bringing about a global era of universal peace, and gathering all Jewish exiles back to Israel. Since none of these events occurred during Jesus's life, he is not considered the Messiah. In fact, the very act of him dying on a cross is seen as a definitive disqualification, as the Torah states that anyone "hanged is accursed of God".  

Historically, Jewish attitudes toward Jesus have varied. While he is generally accepted as a historical figure who was a Jewish teacher, interpretations have ranged widely. In the Middle Ages, during periods of persecution, some Jewish writings developed satirical and derogatory biographies of Jesus, such as the  

Toledot Yeshu, as a way to defend their faith. Today, many Jewish thinkers view him with respect as a wise rabbi or charismatic community leader.  

Regarding his death, modern historians generally agree that crucifixion was a Roman form of execution, not a Jewish one, and that the Romans were primarily responsible for his death due to the political threat he was seen to pose."  

What do you got here..

"The Jewish Messiah is a mortal human who must fulfill a number of specific, tangible prophecies in his lifetime. These include being a direct descendant of King David, bringing about a global era of universal peace, and gathering all Jewish exiles back to Israel."

That's why they're doing those ancestry DNA tests.. trying to find people who are "direct descendant of King David".

How about "bringing about a global era of universal peace". Sounds like a one world government might get that going.

What's this about "gathering all Jewish exiles back to Israel".

What about this stuff with the Romans.. what kind of religion are they into. You got this "roman catholic".. meanwhile, wasn't it the Romans who killed Jesus. Isn't that a bit messed-up.

2348 BC for a world-scale flood would have greatly disrupted world history. Many peoples were doing things all around the time that there are plenty of records of. So, you lost me there, twice (CE/BCE also shows a heavy bias). If there was a big flood, it was before that, likely by a millennia or more, possibly many millennia.

Outside of places and figures we have archeological evidence for, or witness accounts from, it's hard to discern history from parable, in the first books of the Old Testament/Torah, and impossible to date most events. It was written in something like 300 BC. IIRC, with no older copies known of any books in it. It's quite possible the boat on Mt. Ararat was Noah's, but that story could also be more general, much older, and more, "containing important truths," than, "being factually correct."

The jews don't like this Jesus dude though.. plus he's jewish!

The Jewish leaders under occupation were corrupt AF, zealots wanting the Messiah to be more like a warlord were common, and Jesus was a weirdo drug-using cult leader (it's using and administering mind-altering drugs that got him the title of Christ, and Western society's thing against mind-altering drugs is a very recent phenomenon).

Preaching peace and forgiveness around folk that were looking for a worldly leader to rise up wasn't doing it, for many Jews. Then, he was directly against the regional establishment, and the Romans were not happy when they had to intervene. Finally in a time of unrest, preaching that there was greater authority than the Roman emperor was very dangerous. Thanks to Romans inheriting the Greek's love of writing everything down, we know he was given chances to live by both Herod and Pilot, and ignored them. Then, that Pilot was under strong political pressure to crucify the man (the Catholic Church recently unearthed and published a letter from Pilot himself, that confirmed that part of the story). He basically did everything possible to get himself killed, after claiming to his followers that he would be.

It's been how long since he last stepped in. 2025 minus [30 -] 610 = 1[385] years

If you're going to mix in Islam, and do this, is it not in bad faith to ignore Joseph Smith, and reset the count from 1830?

The Quran says Jesus was around but he was switcherooed before the crucifiction and he didn't resurrect. Who's lying here.. them or the christian bible. Which one is telling the truth. So that's not good. Then you get these Jewish guys.. but you got this rapture stuff that all 3 religions talk about. So that's for sure gonna be going on. lol. And yahweh hasn't stepped in, for a while. Could be any day now, is my guess. What are the criteria for each of the 3 religions, for when the rapture 'll go on.

Religious texts and beliefs offer different perspectives on the end times, Jesus, and the concept of a rapture. The three Abrahamic religions—Judaism, Christianity, and Islam—have distinct, and sometimes conflicting, views.

Christian View In Christianity, the belief in the Rapture is a specific eschatological position, primarily held by some evangelical Protestants. It is not a universally accepted doctrine across all Christian denominations.

Rapture vs. Second Coming: Proponents of this view distinguish between the Rapture and the Second Coming of Jesus. The Rapture is seen as a secret, imminent event where Jesus returns in the air to "catch up" all living and resurrected believers to heaven, sparing them from a period of tribulation on Earth. The Second Coming is a later, public event where Jesus returns with his saints to defeat evil and establish his kingdom on Earth.

Criteria for the Rapture: The central criterion for being part of the Rapture is faith in Jesus Christ. The New Testament passage most often cited is 1 Thessalonians 4:16-17, which describes believers being "caught up" to meet the Lord. This is often interpreted as a reward for those who have put their faith in Jesus.

Islamic View Islam does not have a concept of "the Rapture" as it is understood in some Christian traditions. Instead, it focuses on the Day of Judgment, which is preceded by a number of major and minor signs, including the return of Jesus.

Jesus's Role: Islamic belief holds that Jesus (Isa) was a prophet of God, but not the son of God. The Quran states that he was not crucified, but that God made it appear so to his enemies and raised him to heaven.

The Return of Jesus: A key event in Islamic eschatology is the return of Jesus. He is expected to descend to Earth to fight and defeat the Antichrist (al-Masih ad-Dajjal). He will also break the cross, signifying the correction of the Christian belief in his divinity. He will then rule with peace and justice before dying a natural death. His return is a sign of the imminent Day of Judgment, which will involve the resurrection and final judgment of all humanity.

Jewish View Judaism does not believe in a "Rapture" or the return of Jesus, as it does not accept him as the Messiah. Jewish eschatology centers on the coming of the Jewish Messiah and the establishment of the Messianic Age.

The Messianic Age: This era is a time of global peace and knowledge of God. The Jewish people will be gathered back to the Land of Israel, and the Temple will be rebuilt in Jerusalem.

The Resurrection of the Dead: A central tenet of traditional Jewish belief is the resurrection of the dead (t ′ chiyatha−meitim). During the Messianic Age, the bodies of the righteous will be brought back to life and reunited with their souls to live in a perfected world. This is not a "rapture" in the Christian sense, but a restoration of life on Earth. The exact nature of this resurrection and the afterlife (Olam Ha-Ba, "the World to Come") is a subject of discussion among different Jewish thinkers and movements.

On the Contradiction The contradiction you pointed out between the Christian and Islamic accounts of Jesus's crucifixion is a fundamental theological difference. The Christian Bible states that Jesus was crucified, died, and was resurrected, which is the basis for the Christian doctrine of salvation. The Quran, on the other hand, explicitly states that Jesus was not killed or crucified, and that it only "appeared" to be so. Each religion holds its own text as the divine and truthful account.

Has it ever occurred to anyone that there is probably so much incest in the Bible because the sick men who wrote it are just into that...