Monday, June 18, 2012

Chapter 14 - Evidence of False Predictions within the Old Testament Canon

Chapter 14 - Evidence of False Predictions within the Old Testament Canon

The validity of whether the Book of Revelation is derived from a divine source has been presented. The conclusion being that the treatise is a natural by-product of the mind of John rather from a supposed supernatural source. The evidence provided in this chapter will show that the verses from the Old Testament were used out-of-context by the New Testament authors. The evidence below would also present how the Old Testament writers wrote events in their respective books after the fact. Here are just some examples before the thesis is presented:

1. Hosea 6:1-3 - The verses were used out-of-context by James, the early leader of the Christian community. The deduction was made through a Jewish source and the Book of James, and the Gospel of Matthew to conclude verses from Hosea were utilized to convey falsely the supposed resurrection concerning Jesus of Nazareth.

2. Zechariah 12:10 - John, the writer of the Book of Revelation, utilized the said verse to convey the immediate return of Jesus during Roman times rather than after the era of the Roman Empire(John 19:34 and Revelation 1:7). In other words, John falsely predicted Jesus of Nazareth's return. The Zechariah verse is rather describing the "piercing" of Jewish Law. The verses within chapter twelve of Zechariah is describing the violation of Jewish Law after another event concerning the next Temple destruction. The problem is that the chapter does not clearly describes the Romans destroying the Temple, therefore, the writer of Zechariah was simply expressing the eventual cycle of antagonism between Jews and non-Jews because of the constant violation of Jewish Law by the Jewish population or more specifically the Jewish priests. The supporting evidence for the previous supposition is located in Zephaniah 3:4 which describes the personification of Jewish Law and therefore the Temple at Jerusalem.

3. Malachi 4:5-6 - The return of Elijah has been shown to be a clear indicator of a false prophecy and consequently a false prediction within the Old Testament canon. The verse from Malachi also proves that "Heaven" and "Hell" clearly does not exist. The presented verses from Malachi also shows that previous writers before Malachi disputed the whereabouts of Elijah: 2nd Kings 2:11-12 and 2nd Chronicles 21:12. The previous Malachi verse was then later reinterpreted by the New Testament writers. The writers attempted to answer the question concerning the whereabous of Elijah. The contradictions within the New Testament canon proves an attempted spiritualization and even presents an omission by one writer: Matthew 11:14, Matthew 17:3 and Matthew 17:10-13 versus Mark 9:11-13. The omission by one particular writer of the New Testament also proves that each writer of the New Testament composed their respective "gospel" as responses to the ideological attacks by competing Messianic movements and refutations against the Jewish priests loyal to the Roman Empire(1st Corinthians 10:18). Elijah is either John the baptist, Jesus or he returned and later died. The contradictions within the "Gospels" makes it clear that the writers are responding to a flurry of questions by their ideological opponents within the Jewish community. The problem started in the Old Testament canon in the 2nd Kings and 2nd Chronicles sources which was then attempted to be explained by Malachi and then misinterpreted by the New Testament writers. The contradictions within the Old Testament canon concerning Elijah and later the New Testament events, surrounding the Temple's destruction by the Romans, exposes a foundational flaw in both the Jewish and Christian belief systems.

4. The mention of "Cyrus" in Isaiah 44:28 and Isaiah 45:1 - Both of these verses from the book of Isaiah are also mentioned in 2nd Chronicles 36:22-23 and Ezra 1:1-2. The order of theses verses, historically, starts with Ezra then 2nd Chronicles then ending in the Isaiah verses. The writer or writers of 2nd Chronicles were rewritting the history of the Jewish people after the seventy years of captivity by the Babylonians(Ezra 7:10). Therefore, the verses in the book of Isaiah were written last or after the fact. There are many other verses within the book of Isaiah which personifies the city of Jerusalem or Jewish law.

5. The mention of Messiah in Daniel 9:25-26 - The main word of contention is "build" in Daniel 9:25. The verse is describing Zerubbabel in Haggai 1:14 and Haggai 2:23(Zechariah 4:9). The reason for this conclusion is because the "messiah" of Daniel is also referenced in Ezekiel 45:7 and Ezekiel 45:17 as "prince". Paul and other New Testament writers specifically made a stand against the idea that Jesus represents the return of tabernacle/temple ceremonies (Hebrews 6:19-20, Hebrews 9:9-11 and Ephesians 5:27). The concept of "messiah" also differs on the issue of the human and superhuman qualities between the Jewish and Christian communities. The start of describing the "messiah" before its introduction in the book of Daniel, is through the ceremonies involving the tabernacle in the "wilderness" with Moses(Leviticus 16:32 and Exodus 28:41). Therefore, the "messiah" was always known as the "anointed one" as it was used to appoint the leader of the Jewish people(1st Samuel 6:12). There is no evidence presenting the "messiah" of Daniel to be having superhuman qualities fitting Paul's description. The New Testament writers not only were confused and exaggerated the role of Elijah but also did not properly describe the "messiah" accordingly (Matthew 24:15, Mark 13:14, John 1:41,John 4:25 and Hebrews 1:9). Furthermore, the term "prince" in Daniel 9:25 also identifies Zerubbabel and the struggle to rebuild the Temple after Babylonian exile. Zechariah 4:9 is connected with Zechariah 3:1 with "satan" appearing as "satan" was also referenced in Ezekiel 38:2 and Ezekiel 39:1. The previous evidence suggest that "satan" appeared metaphorically to obstruct in the rebuilding of the Temple and this struggle identifies Zerubbabel as the "messiah" and "prince" of Daniel 9:25-26. Paul and John later tried to interject a theory concerning Jesus of Nazareth as being not only the "messiah" but also as "God". John, the writer of the book of Revelation, truly believed that a Persian-like nation would arise and remove the Roman Empire based on his interpretation of Daniel 10:13. The previous theory will be elaborated later. Nevertheless, one evidence which must be shown is that Daniel never produced a 13th chapter to his book and John had a 13th chapter to describe the anti-christ of his book which describes Nero. The previous suggests that superstitions and false assumptions guided the writer of the book of Revelation based on the interpretations of earlier writers of Jewish history. The omission by Daniel was clearly interpreted later by the New Testament writers to symbolically use the number "13" for various reasons. For example, the so-called 13th disciple within the "Gospels" and the inclusion of a 13th chapter in Revelation to describe Nero and the spirit of Nero.

6. The oracle concerning Egypt: Isaiah 19:19-25. Clearly, this verse is not the only absurdity existing within the book of Isaiah. The writings are partly written after the facts and partly hoping that future outcomes or probabilities favor the Jewish community.

David Hume (1711-1776), English philosopher, formulated a philosophical observation concerning the phenomenon of the mind to develop patterns of false indicators called 'Problem(or Principle) of Induction':

  1. Generalizing about the properties of a class of objects based on some number of observations of particular instances of that class (for example, the inference that "all swans we have seen are white, and therefore all swans are white", before the discovery of black swans) or
  2. Presupposing that a sequence of events in the future will occur as it always has in the past: the Principle of Uniformity of Nature.

In conjunction with David Hume's observation of the Problem of Induction; the following formula is given, in order, concerning false predictions or false indicators within the Old Testament:

( 1 ) The false assumptions concerning the intent of the verses,

( 2 ) Then conjuring up false interpretations concerning the said verses,

( 3 ) Therefore, concluding in the false predictions of the said verses.

There are also clear patterns of focusing events, literal events, within the Old Testament itself which is a reflection of actual events. For example, Moses wrote the first five books before his death retelling what occured with a few acceptions of exaggeration. The rest follow this particular pattern with acception of the Chronicle books. There are also the mention of several missing books within the Old Testament itself. David Hume's presentation could actually be directly proven to exist when describing the usage of the term: "wormwood".

The writer of the book of Revelation, John, was expecting seventy years of Roman captivity. The ending of this seventy years of Roman captivity would have ended with the destruction and removal of the Roman Empire by another Persian-like entity which removed the Babylonians from the scene of history. The details of this pattern was previously presented in the chapter:

 Chapter 5 - The meaning of the term "wormwood" and the seven decades cycle prophecy

The evidence of 'the Problem(or Principle) of Induction' is to highlight two sources. The evidence from the Book of Revelation and a Jewish source which clearly indicates John's false assumptions which developed into a false prediction. The 'Induction error' is clearly an empirical and historical manifestation which is not metaphysical. First, the verses from the book of Revelation and then the Jewish evidence which assists in the error.

Revelation 8:11 - " And the name of the star is called wormwood: and the third part of the waters became wormwood, and many men died of the waters, because they were made bitter. "(Exodus 15:23, Ezekiel 3:14 and Lamentations 3:15-19). This is an indication of seventy years of Roman occupation copying the same pattern from the seventy years Babylonian exile.

Revelation 7:2, Revelation 9:20-21, Revelation 15:1-8 and Revelation 16:2 are indicators which are describing the hope of the introduction of a Persian-like entity to destroy the new Babylonians(1st Peter 5:13) - the Roman Empire.

The Jewish Talmudic evidence:

" Five things happened to our forefathers on the 17th of Tammuz, and five on the 9th of Ab. On the 17th of Tammuz (1.) the tables of the covenant were broken; (2.) the daily sacrifice was done away with; (3.) the city walls were cleft asunder; (4.) Apostumes burned the roll of the law; (5.) and set up an idol in the temple. On the 9th of Ab (1.) the decree was uttered that our ancestors should not enter the land of Canaan; both the (2.) first and the (3.) second Temple were destroyed; (4.) Byther was subjugated and (5.) the city was plowed up. " (SOURCE: Taanith, fol. 26, cols 1, 2.)

The sources above is a clear indication that Josephus and John both expected something to occur after the seventy years were completed. The Jewish writers were hopeful that after seventy years, supernaturally, their god would deliver them or liberate them through god's means. This false assumption was expressed through the book of Revelation. The introduction; within the material timeline of humanity, of Christian Millennialism and the Dispensationalist doctrine, years later, was clearly a way to "move the goalpost" eventhough it has been proven that the whole contents of the Bible are filled with false predictions and historical fallacies.

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