Top 10 worst Bible passages
A list of the top 10 worst Biblical verse has been drawn up, which includes approval for sexism, genocide and slavery. Continue reading
A list of the top 10 worst Biblical verse has been drawn up, which includes approval for sexism, genocide and slavery. Continue reading
HOw many times have you seen videos where muslim woman or a man saying islam is false religion ,islam treats women in bad way ? Continue reading
300 Changes In The NIV & Other Modern Bible Versions
Virgin Mary is as seen in Christianity and Islam; the sources are mainly the Bible and Quran. They are both mostly similar considering Mary. Continue reading
Copyright © By Dr. Adel Elsaie, Book Title: “History of Truth, The Truth about God and Religions“
Verses deleted from bible :: Proof Bible Edited by Human
Dr. Adel Elsaie
I was reading the Holy Bible, Easy-To-Read Version – Matthew 18:10-14. I found that the number of verse 11 existed with no text! The footnote for this verse states that some Greek copies add verse 11: “The Son of Man came to save lost people.” I could not believe it. Some Greek copies add a verse and some don’t. So the Easy-To-Read Version decided against including this verse. Why? Isn’t the Bible the “inspired Word” of God that no verse should be added, removed, or changed?
I started investigating this problem by looking at footnotes! I was shocked that this is a common problem in the Word of God. Many of the following verses also do not exist in American Standard Version, Revised Standard Version, and New Revised Standard. These verses exist mainly in King James Version. The Text that is added or deleted is italicized.
The serious question about the above deleted verses is: Who added them in the beginning? And why? There are big sections that added in Mark 16:9-20 and John 7:53 to 8:11. These are clear evidence that the Church has tampered with the New Testament. Are the above verses “inspired corrections,” “inspired additions,” or “inspired deletions.”? You decide!
Contradictions in Gospel of John
The gospel of John has some contradictions between the King James version and New International Version. Why?
100 or 75
God or Man
Hebrew or Aramaic
8 or 7 days
Meat or Fish
Vinegar or Wine vinegar
Jonas or John
Dear Woman or just Woman
Begotten or Only
Jew or Jews
Holy One or Son of the Living
Richmond, Virginia (CNN) – If Jesus were tried in Richmond, Virginia, today, would he have been sentenced to death? Or would he have faced life behind bars with no chance for parole?
That’s the choice given to jurors here recently.
During Lent, the Church of the Holy Comforter used Virginia law to retry the sentencing phase of the blasphemy case against Jesus of Nazareth. Church members and guests played the role of the jury.
The trial was the brainchild of Mark Osler, a former U.S. Attorney in Detroit who teaches at the University of St. Thomas Law School in Minneapolis and is friends with a member of the Richmond church.
Osler wanted to hold the trial in part to call attention to the state’s use of capital punishment. Virginia is second only to Texas in the number of executions per state since the mid-1970s, when the U.S. Supreme Court reinstituted the death penalty, according to federal statistics. He held a similar event in Texas a few years ago.
“For many of us our faith, as it relates to policy especially, is often unexamined,” Osler said “We’re surrounded by people who feel the same way, and what we need to do is have it be troubled at least and see if that takes us someplace different.”
The mock sentencing phase was held the night before Palm Sunday.
Osler played the part of Caiaphas, the Jewish high priest in the biblical narrative of the trial. In that account, Jesus had no defense council. But on this night, Osler faced off against Jeanne Bishop, a real-life public defender from Chicago.
“Jesus was indigent,” Bishop said. “And so I think [Osler] wanted a public defender to underscore the point that this is a man with no money, no resources, no position in society.
“Most of the people that I represent fit that description.”
“He also wanted to have a young African-American man play Jesus, and that’s what we have tonight. Most of clients look exactly like this young man who will be sitting beside me,” she said.
The night was bittersweet for Bishop. “My younger sister, her husband and their unborn baby were murdered 21 years ago today, the day before palm Sunday.”
In 1990, Nancy Bishop Langert was killed during a home invasion in Winnetka, Illinois. Her death was part of the reason Jeanne Bishop became a defense attorney and an outspoken opponent of the death penalty.
Even before her sister’s murder, Bishop said, she was against the death penalty. “When my sister and her husband and their baby were killed, my immediate response was, ‘No more killing, no more bloodshed, please let it stop right here.’”
Osler is also against the death penalty. It was a decision he said he reached as a prosecutor while sitting in church one Sunday.
“They read John 8, about stoning the adulteress, and I’m like everyone else – when I hear a story like that, I put myself in the role of Jesus. A lot of prosecutors who are Christians who talk about that will say, ‘Jesus said go and sin no more.’ And what I came to eventually is, ‘I’m not Jesus. I’m part of the mob. I’m somebody with a stone in my hand.’
“I think that story is very direct that we don’t have the moral authority” to execute prisoners, Osler said.
Playing the role of prosecutor and asking jurors to condemn Jesus to death was difficult for Osler.
“It’s very dark to have the prosecutor in me go to war with the faith [in me]. There’s a cynicism you need to be a good prosecutor,” he said. “It’s been in some ways a troubling enterprise, and I didn’t see that coming.”
“We don’t have a script,” Osler said shortly before taking the stage at the Church of the Holy Comforter. “We’re approaching this the way trial lawyers would. I haven’t known what her theory of the case is or what her arguments will be, and she doesn’t know mine. That’s the way it really works. It’s not a play. It really is a trial in that sense.”
As the audience took their seats, Bishop leaned over and whispered to her client, a teenager from the church who sat beside her in a dark blazer and khaki pants.
William G. Broaddus played the role of the judge. He was Virginia’s attorney general for six months after his predecessor stepped down to run for governor. During that time, five defendants were executed in Virginia.
“We will now call the case of the Commonwealth of Virginia versus Jesus of Nazareth,” Broaddus bellowed from the pulpit. “I will remind you this man has already been found guilty of the criminal charge of blasphemy.
“Tonight it is your duty to determine the proper punishment,” he told the jurors.
The attorneys each called two witnesses. The prosecution called Peter, one of Jesus closest disciples, and a rich young ruler whom Jesus urged to sell all of his possessions and give the money to the poor, here though the witness was played by a woman from the congregation. The defense called a centurion whose slave Jesus had healed, as well as Malchus, a high priest’s slave whose ear was cut off by Peter then reattached by Jesus.
The sentencing trial followed the rhythms of a standard criminal case. Bishop spoke gently yet firmly as she questioned the witnesses, her line of questioning seeking to emphasize Jesus’ acts of compassion and mercy.
Osler was forceful and tried to paint Jesus as a rebel who sought to rend the fabric of society. He also played heavily on the issue of slavery in his questioning.
Richmond was an international slave port prior to the Civil War – a fact not lost on members of the audience, who quietly bristled or frowned when Osler brought it up. He repeatedly reminded them that while Jesus healed the centurion and high priest’s slaves, he did not set them free.
In her closing argument, Bishop told the jury that Jesus loved his enemies. “A man who showed such compassion is at least deserving of your compassion at this moment,” she said.
Osler rebutted that Jesus had “poked a hole in the fabric of society. Are you going to let it tear or are your going to keep it a small hole?” he asked as he tore a hole in his own pressed, white button-down shirt to gasps in the crowd.
After the closing arguments, the audience broke into several juries of 12. Following the Virginia state statutes, they had two votes to consider. First: “Do you find that there is a probability that, if not executed, the defendant would commit criminal acts that would constitute a continuing serious threat to society?”
If they answered yes to that question, they were instructed to move on to the second: “In the light of all mitigation, is a death sentence warranted?” Both questions required a unanimous vote.
In one of the juries, 11 members quickly agreed the answer to the first question was yes, but there was one holdout. The other jury members began to press her in favor of the prosecution. Eventually they were successful.
“I think he’s convincing,” an older woman on the panel said of Osler, adding, “I didn’t like myself for thinking that.”
As the judge told the crowd they had just five minutes left to deliberate, the noise in the sanctuary grew louder and more heated.
The votes were taken and the jury forms passed forward.
The judge stepped forward and read the verdict.
“Jesus please stand,” he said.
He read the first question aloud and said, “The majority of the juries have found that should be answered in the affirmative.”
It meant the juries thought Jesus would blaspheme again if not executed.
“Turning then to the next question,” he said. “The majority of the juries voting on that issue found that the death sentence is not warranted.”
There was applause from the audience.
“The defendant is remanded to the jailer for the rest of your natural life.”
And with that the trial ended.
(CNN) – A frail man sits in chains inside a dank, cold prison cell. He has escaped death before but now realizes that his execution is drawing near.
“I am already being poured out like a drink offering, and the time of my departure has come,” the man –the Apostle Paul – says in the Bible’s 2 Timothy. “I have fought the good fight. I have finished the race. I have kept the faith.”
The passage is one of the most dramatic scenes in the New Testament. Paul, the most prolific New Testament author, is saying goodbye from a Roman prison cell before being beheaded. His goodbye veers from loneliness to defiance and, finally, to joy.
There’s one just one problem – Paul didn’t write those words. In fact, virtually half the New Testament was written by impostors taking on the names of apostles like Paul. At least according to Bart D. Ehrman, a renowned biblical scholar, who makes the charges in his new book “Forged.”
“There were a lot of people in the ancient world who thought that lying could serve a greater good,” says Ehrman, an expert on ancient biblical manuscripts.In “Forged,” Ehrman claims that:
* At least 11 of the 27 New Testament books are forgeries.
* The New Testament books attributed to Jesus’ disciples could not have been written by them because they were illiterate.
* Many of the New Testament’s forgeries were manufactured by early Christian leaders trying to settle theological feuds.
Were Jesus’ disciples ‘illiterate peasants?’
Ehrman’s book, like many of his previous ones, is already generating backlash. Ben Witherington, a New Testament scholar, has written a lengthy online critique of “Forged.”
Witherington calls Ehrman’s book “Gullible Travels, for it reveals over and over again the willingness of people to believe even outrageous things.”
All of the New Testament books, with the exception of 2 Peter, can be traced back to a very small group of literate Christians, some of whom were eyewitnesses to the lives of Jesus and Paul, Witherington says.
“Forged” also underestimates the considerable role scribes played in transcribing documents during the earliest days of Christianity, Witherington says.
Even if Paul didn’t write the second book of Timothy, he would have dictated it to a scribe for posterity, he says.
“When you have a trusted colleague or co-worker who knows the mind of Paul, there was no problem in antiquity with that trusted co-worker hearing Paul’s last testimony in prison,” he says. “This is not forgery. This is the last will and testament of someone who is dying.”
Ehrman doesn’t confine his critique to Paul’s letters. He challenges the authenticity of the Gospels of Matthew, Mark and John. He says that none were written by Jesus’ disciplies, citing two reasons.
He says none of the earliest gospels revealed the names of its authors, and that their current names were later added by scribes.
Ehrman also says that two of Jesus’ original disciples, John and Peter, could not have written the books attributed to them in the New Testament because they were illiterate.
“According to Acts 4:13, both Peter and his companion John, also a fisherman, were agrammatoi, a Greek word that literally means ‘unlettered,’ that is, ‘illiterate,’ ’’ he writes.
Will the real Paul stand up?
Ehrman reserves most of his scrutiny for the writings of Paul, which make up the bulk of the New Testament. He says that only about half of the New Testament letters attributed to Paul – 7 of 13 – were actually written by him.
Paul’s remaining books are forgeries, Ehrman says. His proof: inconsistencies in the language, choice of words and blatant contradiction in doctrine.
For example, Ehrman says the book of Ephesians doesn’t conform to Paul’s distinctive Greek writing style. He says Paul wrote in short, pointed sentences while Ephesians is full of long Greek sentences (the opening sentence of thanksgiving in Ephesians unfurls a sentence that winds through 12 verses, he says).
“There’s nothing wrong with extremely long sentences in Greek; it just isn’t the way Paul wrote. It’s like Mark Twain and William Faulkner; they both wrote correctly, but you would never mistake the one for the other,” Ehrman writes.
The scholar also points to a famous passage in 1 Corinthians in which Paul is recorded as saying that women should be “silent” in churches and that “if they wish to learn anything, let them ask their own husbands at home.”
Only three chapters earlier, in the same book, Paul is urging women who pray and prophesy in church to cover their heads with veils, Ehrman says: “If they were allowed to speak in chapter 11, how could they be told not to speak in chapter 14?”
Why people forged
Forgers often did their work because they were trying to settle early church disputes, Ehrman says. The early church was embroiled in conflict – people argued over the treatment of women, leadership and relations between masters and slaves, he says.
“There was competition among different groups of Christians about what to believe and each of these groups wanted to have authority to back up their views,” he says. “If you were a nobody, you wouldn’t sign your own name to your treatise. You would sign Peter or John.”
So people claiming to be Peter and John – and all sorts of people who claimed to know Jesus – went into publishing overdrive. Ehrman estimates that there were about 100 forgeries created in the name of Jesus’ inner-circle during the first four centuries of the church.
Witherington concedes that fabrications and forgeries floated around the earliest Christian communities.
But he doesn’t accept the notion that Peter, for example, could not have been literate because he was a fisherman.
“Fisherman had to do business. Guess what? That involves writing, contracts and signed documents,” he said in an interview.
Witherington says people will gravitate toward Ehrman’s work because the media loves sensationalism.
“We live in a Jesus-haunted culture that’s biblically illiterate,” he says. “Almost anything can pass for historical information… A book liked ‘Forged’ can unsettle people who have no third or fourth opinions to draw upon.”
Ehrman, of course, has another point of view.
“Forged” will help people accept something that it took him a long time to accept, says the author, a former fundamentalist who is now an agnostic.
The New Testament wasn’t written by the finger of God, he says – it has human fingerprints all over its pages.
“I’m not saying people should throw it out or it’s not theologically fruitful,” Ehrman says. “I’m saying that by realizing it contains so many forgeries, it shows that it’s a very human book, down to the fact that some authors lied about who they were.”
|Posted by: John Blake – CNN Writer|