It was talking about these Abrahamic religions. I'm there.. think I heard about Abraham but what's the deal. Like who's this dude, when was he around and what did he do. What year was this. Then I'm there, when was the flood with Noah.
Before the flood, you had the people who tend to be bad, eh. Like look at how people are out there these days. That's what they do, they're bad. They're into the occult, sacrificing who knows what. That gets shit going though, eh. That's why the cabal does it these days. That's also why it's illegal, so it's only them who can do paranormal stuff, summoning up negative entities. They don't want you to be able to do that. Earlier was wondering what went on before Mohammed started the Quran and what were the arabs into. Same shit.. the occult. Then I'm there, oh yeah.. the Aztecs.. those guys were really into that. Slaughtering people at those pyramids.
So yahweh's had enough and does the flood. But then to get the new population going, you got this fucking incest. So.. that means yahweh's fucked, ok.
Then they start this new inbred population.. this is like fucking trailer trash. No wonder they're all messed up.
Then.. how long was this after the flood.. lol.. The flood was 2348 BCE. Now you get that incest going on..
292 years after the flood. The year minus 2056. Nine generations after Noah.. you get this dude, Abraham. During this time, the population was starting to go back to their ways of the occult and sacrificing who knows what. That's when yahweh's had enough.. and steps in. No point doing another fucking flood cause this is the way people tend to be, right. Misbehaving. Well, they're all fuckin inbred trailer trash.. so what the fuck do you think is gonna be going on there. They'll be all retarded.
But yeah.. yahweh steps in.. and this fucking Abraham guy comes along starts this cult.. where you have to praise Yahweh. So now instead of doing who knows what, he steps in and makes everybody worship him. lol.. yeah that seems like how he rolls, eh.. with that seraphim, bodyguard type that, all it does it says "holy holy holy, praise yahweh, yahweh is great", says that all day long. Like fuck.. that'd get tiresome pretty fast, eh. No wonder a third of the angels, 33million, quit during the war in heaven when Lucifer did too.
Now he gets Abraham to start this cult where he's the one that wants to get worshipped instead of who knows who.
You got these 3 religions.. the christian one.. it starts out like the Jewish one.. with the old testament. The quran starts out with the same stuff too.. I don't know I haven't really researched about it. But that's kinda neat because they sure seem to be "enemies".
This new testament.. that's when you get the Jesus dude. My guess is.. that's when yahweh's had enough and steps in, yet again, eh. With his sidekick. lol. Trying to get the people to not turn bad.
The jews don't like this Jesus dude though.. plus he's jewish! But.. they say he's a magician, and that's how he does those magic tricks. It's "sorcery". And I already got into how top magicians these days, do that with the occult. A pact with a negative entity, who moves the matter. Those magicians these days were doing the same stuff he was.. walking on water.. turning water into wine. Stuff with the fish and bread. I got into this in the previous thread. The Jesus guy might be legit but it's looking sketchy at this point.
I don't know what the hell is going on there.. you know what I mean. But what's up with the Jews how they don't like this Jesus guy. He wasn't doing anything nasty.. you know what I mean. Wasn't he trying to help people out. He wasn't some evil person. So how come they don't like him. The research today talked about it. I think they're into this messiah who'll come at the end times. I don't know.. I'd have to go into the stuff today.. I'll go get that in the comments.. why the jews don't like Jesus. Meanwhile he was jewish.
The Quran too they don't like 'em. lol. He's in their books though.. The jewish stuff, I don't think they even talk about him.
"Muhammad began receiving the Qur'an's first revelations in 610 CE, when he was 40 years old, with the arrival of the angel Gabriel in a cave near Mecca. These divine messages continued to be revealed gradually over a period of approximately 23 years, concluding in 632 CE, the year of Muhammad's death."
Let's look at the dates that yahweh's had enough and steps in. How long till he's had enough and are we due soon.
What year was moses born 1520 BCE. He gets this moses guy to try to get people to do the ten commandments and stop sacrificing who knows what.
The flood.. 2348 BCE. How many years was that after yahweh stepped in with moses. 828 years later. So yahweh 'll hang loose a while but people get back to sacrificing kids.
292 years after the flood. The year minus 2056. Gets Abraham to start the yahweh cult. lol.
2000 years later, year 0, yahweh steps in, tries to get his yahweh cult fired up some more with the Jesus dude.
600 years later, yahweh steps in, gets this mohammed dude to start a yahweh cult. That one seems to be doing pretty good, eh. I think that's why he hasn't stepped in. If you look at immigration, soon, they'll take over.
It's been how long since he last stepped in. 2025 minus 610 = 1415 years. I think the rapture's gonna be happening any day now. That's enough with this failed operation.
[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
1.2 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.
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.
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.
4.1 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]