THE PROTESTANT BIBLE CORRECTLY TRANSLATED

By William Harwood

There has long been a need for a translation of the Judaeo-Christian Bible that did not deliberately mistranslate certain words and sentences for the purpose of concealing that the biblical authors' beliefs were quite different from those of modern Jews, Christians and Muslims. For example, "The LORD" is a falsification of the proper name Yahweh, a god like Zeus or Jupiter. But the most blatant fraud has been the rendering of the Hebrew word allahiym as the male proper name, "God." Allahiym is neither a proper name nor singular nor unisexual. Al means a god. The suffix -ah is a feminine singular inflection, so that allah means "goddess." The suffix -iym is a masculine plural inflection, making allahiym a dual-sex, generic plural, "male and female gods," or, in the common gender, "gods." This translation corrects such falsifications. For extra copies contact: www.worldaudience.org

• Language: English
• Publisher: M. Stefan Strozier
• Release date: Mar 18, 2017
• ISBN: 9781386852834

William Harwood

Bill Harwood has been the Senior Space Consultant for CBS News since 1992. For the previous decade he was Cape Canaveral Bureau Chief for UPI. He also covers space exploration for The Washington Post and Astronomy Now magazine. He lives in Merritt Island, Florida.

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Edited and Translated by

WILLIAM HARWOOD, Ph.D

The Protestant Bible Correctly Translated

© Copyright 2001, 2002, 2003, 2004, 2005, 2006, 2007, 2009, 2010, by William Harwood

edited and translated by William R. Harwood, 1935-

Since the translator’s purpose is to educate the masses about what the biblical authors really wrote, scholars, commentators and public benefactors are free to quote and reproduce unlimited passages, provided the source is properly acknowledged.

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Library of Congress Cataloging-in-Publication Data

The Protestant Bible Correctly Translated

Includes index/concordance with King James Version.

edited and translated by William R. Harwood

ISBN 978-1-935444-29-9

Bible translation

Harwood, William R.

Printed in the United States of America

on acid-free paper

TABLE OF CONTENTS

Map of the Universe———————————————————————————————-  v

The World According to Genesis————————————————————————-  vi

Translator’s Introduction to the Hexateuch—————————————————-  vii

Authors of the Hexateuch————————————————————————————-  xv

Authors of the Jewish Testament——————————————————————————————————-  xxi

Part One:The Patriarchs———————————————————————————————————————————-  1

Part Two:Mosheh————————————————————————————————————————————————-  41

Part Three:The Deuteronomic Narrative————————-  73

Part Four:The Priestly Ritual Narrative—————————————————————————————-  91

Part Five:Yahuwshuakh——————————————————————————————————————————  123

Part Six:Law Codes————————————————————————————————————————————-  133

Introduction to the Historical Writings—————————————————————————————  177

Judges—————————————————————————————————————————————————————————-  179

1 Samuel———————————————————————————————————————————————————————-  195

2 Samuel———————————————————————————————————————————————————————-  215

1 Kings—————————————————————————————————————————————————————————  231

2 Kings—————————————————————————————————————————————————————————  251

1 Chronicles————————————————————————————————————————————————————-  269

2 Chronicles————————————————————————————————————————————————————-  287

Nehemiah——————————————————————————————————————————————————————-  305

Ezra———————————————————————————————————————————————————————————-  315

Introduction to the Philosophical Writings——————————————————————————  321

Psalms—————————————————————————————————————————————————————————-  323

Proverbs———————————————————————————————————————————————————————-  359

Ecclesiastes————————————————————————————————————————————————————-  373

Song of Songs———————————————————————————————————————————————————  379

Lamentations———————————————————————————————————————————————————-  383

Introduction to the Pseudo-biographies————————————————————————————-  387

Ruth———————————————————————————————————————————————————————————-  389

Esther—————————————————————————————————————————————————————————-  391

Job—————————————————————————————————————————————————————————————  399

Jonah——————————————————————————————————————————————————————————-415

Daniel——————————————————————————————————————————————————————————  417

Introduction to the Spokesmen———————————————————————————————————-  431

Amos———————————————begun c 760 BCE—————-Khamows 1, 2  433

Hosea——————————————c 700 BCE———————————-Howsheakh——————————-  437

Micah——————————————begun c 700 BCE—————-Miykhah 1, 2, 3, 4—————  443

Isaiah——————————————-begun c 700 BCE—————-Yeshayahuw 1, 2, 3, 4—-  447

Nahum—————————————c 600 BCE—————Nakhuwm————————————  477

Zephaniah——————————640-609 BCE—————————Tsefanyah————————————  479

Habakkuk——————————-begun c 600 BCE—————-Khabakuwk 1, 2, 3, 4——  481

Jeremiah———————————-begun c 580 BCEYiremyahuw & editor    483

Ezekiel—————————————c 550 BCE———-Yekhezkiel———-  515

Haggai—————————————520 BCE——————-Hagay———————————-  545

Zechariah——————————-begun 520 BCE———————Zekharyah 1, 2, 3—————  547

Obadiah————————————c 450 BCE———————————-Khowbadyah et alia———-  555

Joel————————————————-c 400 BCE———————————-Yowel———————————————-  557

Malachi————————————-c 250 BCE———————————-Malakhiy—————————————  559

Introduction to Letters to the Christians—————————————————————————————  561

James——————————————-48 CE———————————————-Jacob the Righteous———  563

1 Thessalonians—————-c 50 CE——————————————Paul of Tarsus————————  567

2 Thessalonians—————-after 64 CE——————————-pseudo-Paul 1————————-  569

Philippians—————————-c 53 CE —————————————-Paul of Tarsus————————  571

1 Corinthians———————-c 57 CE——————————————Paul of Tarsus————————  573

2 Corinthians———————-c 57 CE——————————————Paul of Tarsus————————  581

Galatians———————————c 57 CE——————————————Paul of Tarsus————————  587

Romans————————————-c 58 CE——————————————Paul of Tarsus————————  591

1 Peter—————————————c 64 CE————————-Peter the disciple—————  599

2 Peter—————————————c 100 CE———————-pseudo-Peter—————————  601

Colossians——————————c 65 CE——————————————pseudo-Paul 2————————-  605

Ephesians——————————-c 66 CE——————————————pseudo-Paul 3————————-  607

Hebrews———————————-c 67 CE——————————————anonymous———————————  611

Jude———————————————————————————————————-c 100 CE———————————————  Jude    617

1 John——————————————after 135 CE—-anonymous———————————  619

2 John——————————————after 1 John ——the Presbyter—————————  621

3 John——————————————after 2 John——-pseudo-Presbyter—————-  621

1 Timothy——————————-c 150 CE—————————————pseudo-Paul 5  623

2 Timothy——————————-c 150 CE—————————————pseudo-Paul 5  625

Titus———————————————c 150 CE——————pseudo-Paul 5  626

Philemon———————————-c 150 CE—————————————pseudo-Paul 5  627

Laodiceans—————————-c 200 CE—————————————pseudo-Paul 6  629

Introduction to the Christian Narratives—————————————————————————————  631

Sources and authors of the Christian Narratives—————————————————————-  632

Nativity of John the Immerserbefore 100 CE—-Immerser————————————-  637

The Q Gospel———————-70-100 CE———————————-Nazirite——————————————  639

Mark———————————————70-73 CE——————Christian————————————-  651

Late Synoptics——————-95-105 CE———————————-Christian————————————-  687

Interpolations in the Synopticsbefore 450 CEChristian——————  703

Essene Apocalypse——-July/August 70 CE————-Essene——————————————-  707

Nazirite Apocalypse—-c 90-95 CE———————————Nazirite——————————————  717

Paul’s Companion’s Memoir————————-65-85 CEChristian——————  723

Acts of the Envoys———100-110 CE——————————-author of Luke————————  727

Beloved Disciple’s Memoir——————————————————-1st century CE———————-  Nazirite    751

Fourth Gospel———————130-138 CE——————————-Christian————————————-  755

About the translator——————————————————————————————————————————————-  777

TRANSLATOR’S INTRODUCTION TO THE HEXATEUCH

There has long been a need for a translation of the Judaeo-Christian bible that did not deliberately mistranslate certain words and sentences for the purpose of concealing that the biblical authors’ beliefs were quite different from those of modern Jews, Christians and Muslims.  To scholars with the competence and rationality to recognize the bible as a fantasy novel comparable with Lord of the Rings, the necessity of quoting from mistranslations that endorsed a LORD God not found in the original language has been frustrating and annoying, since it in effect forced them to perpetuate the mistranslations’ fraudulent propaganda.

The most blatant fraud in all church-sponsored translations has been the universal rendering of the Hebrew word allahiym or ha-allahiym as the proper name, God. Allahiym is neither a proper name nor singular nor unisexual.  Al, sometimes transcribed as El, (as allahiym is usually transcribed as elohim), means a god.  The suffix -ah is a feminine singular inflection, so that allah means goddess.  The suffix -iym is a masculine plural inflection, while the prefix ha- is the definite article, making ha-allahiym a dual-sex generic plural, the gods and goddesses or, in the common gender, the gods.  The practice of bible-makers mistranslating a word that means the gods as God stems from the doublethink that, because the translators considered themselves monotheists, the bible authors must have done likewise.  They did not.  The Jews did not become pseudo-monotheists, giving all gods but Yahweh such lesser designations as angel and devil, until long after the completion of the Hexateuch.

The bible authors used allahiym and ha-allahiym interchangeably, as did most previous translations, even though ha-allahiym is clearly not a proper name.  Only the New World Translation retained the definite article, rendering ha-allahiym as the [true] God (e.g., Genesis 5:24).  I have similarly made no distinction, and used the translation, the gods, even where the Hebrew lacks the article.  The term Yahweh your gods may seem strange to modern readers, but the biblical authors’ message to their readers was, Yahweh is your gods, all the gods you’ll ever need.  That was not an implication that other gods did not exist.  Every Hexateuch author wrote at least one passage (to which I draw attention with a note) indicating his unequivocal belief in the reality of the other gods.  Rather, it meant that the other gods had no more jurisdiction over Jews or Israelites than the monarch of England has over Americans or Russians.  As henotheists, subject-slaves of one particular god among many, Jews were forbidden from granting any god but Yahweh worship, a word that incorporated such courtesies as bowing, kneeling, kowtowing, saluting, using formal titles such as your Lordship, standing at attention, and all of the other rituals demanded by modern potentates whose predecessors set the pattern on which the worship of gods was modeled.  Since King David’s subjects were forbidden by their paranoid ruler from according other kings the worship that was David’s imagined entitlement alone, it was a logical extension of that policy that David’s paramount god be portrayed as equally paranoid.  Yahweh’s subjects were accordingly forbidden from worshipping other gods within David’s territorial borders. 

As Yahweh’s second biographer, the historian known as the Elohist, made clear in his version of Yahweh’s lawcode that he nowhere identified as Ten Commandments, Yahweh prohibited the worship of other gods only where I gaze, meaning in Judea where he would be subjected to the indignity of having to watch.  A Jew visiting Babel (Greek:  Babylon) was not expected to be so foolish as to anger the Babylonian gods by refusing them worship in their own land.

The Hebrew proper name Yahweh has long been mistranslated.  Yahweh was the paramount Jewish god, just as Zeus was the paramount Greek god.  When Jerome translated the Judaeo-Christian bible into Latin, his acceptance of the post-exilic Jews’ belief that Yahweh’s name was taboo led him to delete Yahweh from his translation and replace him with an entirely new character called Dominus, the Master. 

When Jerome’s Vulgate was translated into English in the Authorized or King James Version of 1611, Dominus became the LORD, a title that simply meant Master in 1611 but today is commonly understood as having connotations of divinity not present in either Yahweh or Dominus.

In the mid-twentieth century The Jerusalem Bible finally corrected the LORD back to Yahweh, but retained the fraudulent God.  The New World Translation also restored the status of Yahweh as a proper name by rendering it as Jehovah, an unlearned mixing of the consonants of Yahweh, the vowels of Adonay (the generic title Jews are required to pronounce in order to avoid saying Yahweh), and the initial letter that was the equivalent to yod in German but is not in English.  Unfortunately, the New World Translation also in places rendered the Hebrew adonay and the Greek kyrios as Jehovah, even though both words are generic titles meaning master.

In recent times, several bibles have acknowledged the multiple authorship of the books once naїvely attributed to Moses (Hebrew:  Mosheh).  The James Moffat Translation attempted to show the authorship of different biblical passages by using different types, but Moffat was content to retain the sequence of existing bibles rather than separating the various narratives so that a single author’s version could be conveniently read in its original form.  Consequently, most of the potential advantages of showing the multiple authorship were lost.  Also, Moffat retained all of the mistranslations that a believer in god mythology tends to be incapable of abandoning, including the singular proper name God instead of the correct generic plural, the gods.

The present translation does separate the authors, placing parallel versions of the same story by different authors in adjacent columns.  There were five main authors of the Hexateuch.  The first was the Yahwist, usually abbreviated to J, a would-be historian who attempted to relate a coherent history of the Yahuwdahites (Jews) of southern Phoenicia and the Yisraelites of northern Phoenicia, unrelated tribes that formed an alliance in the late twelfth century BCE, by pretending that they were the same people under interchangeable names.

The second author, the Elohist or E, was a priest of the Moshite tribe who claimed descent from Moses.  His primary purpose was to glorify Moses and belittle Aaron, the alleged ancestor of the opposition Aaronic priesthood. 

The third author, called the Priestly author or P, was an Aaronic priest who may have been motivated to write by E’s treatment of Moses and Aaron.  Whereas J’s Aaron had been nothing more than Moses’ interpreter, and E’s Aaron had been little better than a usurper, P’s Aaron was Moses’ costar.  Both P and the fourth author, the Deuteronomist or D, wrote extensive law codes that were similar in parts and contradictory in parts.  For example, D followed his predecessors in identifying all Levites as priests, whereas P made the point that only the descendants of Aaron were priests.

The fifth author, the Redactor or R, wrote little himself.  In intertwining J/E/D, already a single document, with P, he wrote short passages to harmonize incompatibilities between his sources.  He also incorporated several additional documents that his predecessors had overlooked, adding them at appropriate points.

The identity of none of the authors is certain.  The Yahwist (German:  Jahwist) (J) is so named because he called his god Yahweh from the beginning.  The Elohist (E) called his god Allahiym or Elohim (the Hebrew can be transcribed either way), and did not use the name Yahweh at all until he had the god introduce itself to Moses by that name.  The Priestly author (P) similarly used the name Allahiym rather than Yahweh, and was not identified as a separate person from E until decades after J and E had been separated.  In Genesis, the appearance of the name Yahweh is a guarantee that the passage was written by J.  From Exodus 3:15, the separation is not that simple.

J was a Jew of the tenth century BCE.  He was closely associated with the court of King David in Jerusalem, and may have been either an official in David’s civil service or one of Yahweh’s self-styled spokesmen (misleadingly translated as prophet in previous bibles, from Greek prophētēs).  He wrote a history of the universe that may have had as its primary purpose the aim of convincing the Jews and Yisraelites that they were the same people with the same ancestors and the same deity, in the hope of reversing the defection of the northerners from the Davidic monarchy that still ruled in Judah.  J’s narrative many times foreshadowed the establishment of the Davidic monarchy and the Davidic empire, by having Yahweh promise the patriarchs that they would ultimately happen.  J wrote during the reign of David’s grandson Rekhobowam, as his conscious flattery of Rekhobowam (in the form of puns on his name) makes clear, between 930 and 913 BCE.  The suggestion has been raised that he was the spokesman Nathan, whose philosophy was certainly compatible with J’s.  But the only reason for that identification is that Nathan is known to have written biographies of David and Solomon, and the name of no other plausible candidate survives.

E was a Yisraelite, a priest of the Moshite clan that flourished in Shiloh and strongly resented the Aaronic priesthood in Jerusalem.  Whereas J’s ultimate hero was David, to whose accession all pre-history had been leading, E’s was Moses, his alleged ancestor.  E wrote at a time when Yisrael had achieved supremacy in its long war against the Mowabites, but had no reason yet to fear Assyria, the conqueror that ended Yisrael’s existence as a nation and the Yisraelites’ existence as a people (although some Yisraelites fled south and became Jews) in 721 BCE.

The most favored date for E is during the long reign of Yerobowam II, 781-753 BCE.  E may have been aware of J’s existence, but he did not use J as a source.

At some time between the mid-eighth and mid-seventh centuries BCE, J and E were edited together into a single narrative.  Since J and E contained incompatibilities, most notably that Isaac was sacrificed as a child in E but featured prominently as an adult in J, the editor who compiled J/E wrote harmonizing passages.  In the case of the Isaac sacrifice, the editor added a scene in which the sacrifice was interrupted and Isaac was spared.  The editor who did that is identified in this translation as R, but obviously he was not the same R who combined J/E/D with P in 434 BCE.  It may even be that a copyist, working on the E manuscript before it was combined with J, inserted the deus ex machina scene because the idea of Yahweh demanding a human sacrifice repulsed him.

The combined J/E fell into the hands of the Hexateuch’s third author, the Deuteronomist or D.  D wrote a sequel to J/E that was ninety percent identical with the present Deuteronomy.  D can be dated to precisely 621 BCE, the eighteenth year of the reign of King Yoshyahuw (Josiah in the A. V.), since the description in Kings of a scroll found in Yahweh’s temple in that year is sufficiently detailed to identify the scroll as Deuteronomy.  D, pretending to be Moses, prophesied the coming of a future spokesman who would be Moses’ successor and equal, a spokesman undoubtedly intended to be D himself.  In 621 BCE the only self-styled spokesman who would have had the effrontery to claim equality with Moses was Jeremiah (Yiremyahuw).  Since Jeremiah’s father’s name was Khilkyahuw, and the scroll was allegedly found in the temple by high priest Khilkyahuw, the possibility that Jeremiah was the high priest’s son and that the two collaborated in an unsuccessful attempt to have Jeremiah recognized as the new Moses is far from improbable.  That D was Jeremiah seems almost certain.

Soon after D came P, the Priestly author, who wrote between  621 and 612 BCE, as is evident from D’s unawareness of  P’s existence in 621, and P’s reference to Assyria, which ceased to exist in 612, as a current reality.  Like D, P also wrote with an open copy of J/E (actually J/E/D) in front of him.  But P used his source quite differently from D.  D wrote an addition to J/E.  P wrote an alternative intended to supersede J/E.  He did so because the theology and politics of J/E/D outraged him.  In particular, E had glorified Moses at the expense of Aaron, even to the point of having Aaron address Moses as your Lordship, and portraying Aaron as an apostate who abandoned Yahweh in favor of a golden bull.  In E, Moses’ chief assistant was not Aaron but Yahuwshuakh (the A. V.’s Joshua), a person never mentioned by J, to whom Moses’ successor was Kaleb.

P retained Yahuwshuakh as Moses’ secular successor, but did not allow Moses to make a move without the participation of his brother the priest, and later Aaron’s son and grandson, all of whom P claimed as ancestors.  What bothered P was that J/E/D in effect promoted the Moshite priesthood at the expense of the Aaronic priesthood.  P not only promoted Aaron from a negative character to Moses’ costar.  He also had Moses state that only the Aaronids were priests, not all Levites, as J had made them.  And where the claim to paramountcy by E’s Moshite priesthood was based on their alleged descent from Moses, P undermined that claim by inventing an alternative Moshite ancestor, a minor Levite, Moses’ cousin Mowshiy.  P expected that, once his own Towrah was published, J/E/D would disappear.  Not in his worst nightmare could he have imagined that the opposing Towrahs would one day be combined into a single document.

P’s narrative closely paralleled J/E.  He began with an alternative creation, followed by an alternative flood in which he changed Noah’s sons from Sem, Iapet and Khenaan to Sem, Kham and Iapet, in order to explain the origin of the black races, and wrote his own version of every J/E myth that he considered worth preserving.  Those that he deemed trivial, such as Joseph’s dreams, or insulting to Yahweh, such as the aborted sacrifice of Isaac, were simply omitted from P’s alternative Towrah.  And since there were already places in J/E where Yahweh spoke to Moses and laid down the law, P took the opportunity to add long law codes (as D had done) that entrenched and enhanced the power of the Aaronic priests.  If P, having written an alternative, attempted to locate all copies of J/E/D in order to destroy them, he obviously failed.  Almost 200 years later, J/E/D and P both still existed, and the presence of contradictory documents both attributed to Moses tended to discredit both.

The last major contributor to the Hexateuch was the Redactor, R, who took both J/E/D and the P Towrah written to supersede it, and combined them into an amalgam that all of the previous authors would have repudiated.  He inserted several smaller documents that supported his theology.  Those documents, the longest of which now constitute sections of Leviticus, are identified as R, as are harmonizing passages by both the J/E editor and the J/E/D/P editor, along with all passages that are clearly interpolations but cannot be dated.  Since the Towrah in more or less its present form first appeared in 434 BCE in the hands of high priest Ezra, with no acknowledgement of its newness or explanation of its origin, it seems not unreasonable to conclude that R was Ezra.

In choosing which author to credit with a particular passage, I made extensive use of previous scholars’ conclusions.  Of those, the most notable were Gerald Larue (Old Testament Life and Literature), Richard Friedman  (Who Wrote the Bible?), and Peter Ellis (The Yahwist:  The Bible’s First Theologian). Other sources included  Artur Weiser’s Introduction to the Old Testament, The James Moffat Translation, and the footnotes in The New American Bible and The Jerusalem Bible.  (That only Catholic bibles are willing to draw their readers’ attention to incompatibilities caused by the multiple authorship may be coincidence—or it may not.)  Generally speaking, I tended to assume that my source’s attribution of a particular passage was right, unless I had reasonable cause to conclude that it was wrong.  Where Ellis, Friedman and Larue, or two of them, were in agreement on a passage, I was reluctant to take a minority position, but not totally unwilling.  For example, even though Ellis and Friedman attributed the whole of Genesis chapter 34 to J, I sided with Larue, who split it between J and P, on the ground that only P showed the Jews practicing circumcision earlier than the time of Moses.  And as tempting as it was to assume that the three stories of a patriarch pandering his wife by pretending that she was his sister must have been written by three different authors, even though Ellis, Larue and Friedman were unanimous that two of the stories were by J, I found no compelling reason to conclude that they were all wrong.

On the other hand, I disagreed with Larue’s attribution to E of some scenes costarring Moses and Aaron, since E’s Aaron was The Enemy, symbol of an opposition priesthood.  It was P whose Aaron was Moses’ costar.  And in contradiction of all my sources, I identified the references to nakedness in J’s garden-of-Eden myth as R’s interpolations, since no nakedness taboo existed until at least the time of the Babylonian Captivity.

I found many criteria for determining who wrote what, some totally reliable, some less so.  For example, only P gave his characters fatuously long lives.  So when Moses was credited with living to the age of 120, my first assumption was that P said so.  But then I found a reference to Moses’ 120 years in D, whose sources did not include P.  So, since the verse as a whole showed an attitude toward Moses found only in E, I concluded that E must have given him his 120-year lifespan.  And while I had hoped that my chart of authors in Mythology's Last Gods would survive unchanged, the mere fact of retyping drew my attention to earlier conclusions that in places raised the question, How could I have missed that?  So the two charts are not identical.  And obviously, while the authorship of some passages is not in dispute, in attempting to attribute every word in the Hexateuch to its most probable author, it was sometimes necessary to use criteria that were less adequate than I would have preferred.  What is certain is that J, E, D, P and R were indeed the authors.  No person with any scholastic competence continues to believe that the Towrah was written by Moses.  While disagreements remain about the specific authorship of some passages, the Towrah’s multiple authorship is as fully proven as the nonexistence of Adam and Eve, a world-covering flood, and Balaam’s talking ass.

In order to make this translation as useful as possible to scholars, I freely moved self-contained scenes to a position where they could be more conveniently compared with another author’s writing on the same subject.  For example, where E and P both told the story of Moses producing water out of a rock, and the Redactor placed E’s story in Exodus and P’s version in Numbers, I brought the two together so that the reader can see at a glance that the two versions have sufficient similarities and differences to reveal that they were composed by two authors with extremely different viewpoints.  And where otherwise identical stories involved the adult Isaac in J, but were associated with Abraham in E (whose Isaac was sacrificed as a child), I likewise placed the two versions in adjacent columns.  I did the same where two authors directly contradicted each other, to demonstrate the impossibility of both statements being revealed truth.

Where R had riffled two earlier authors’ versions of the same story into a single narrative, for example the selling of Joseph into slavery, I separated the versions into adjacent columns so that the reader could see that each was complete and self-contained.  I also relocated law codes so that, for example, the J, E and P versions of the misnamed Ten Commandments could be compared with one another.  And where a biblical author made a statement that contradicted present-day religion, such as expressing belief in the existence of gods other than Yahweh, I inserted a note to draw attention to the inconsistency.

In a few places I inserted, clearly identified as such, extra-biblical material.  Where E and D paraphrased the Code of Hammurabi, I placed an excerpt from the Code in the adjacent column.  Where a lawcode prohibited murder, I inserted a passage from the Talmud that revealed what constituted murder to a Jew of the period.  Where R had expurgated the portion of J’s narrative between Genesis 10:22 and 10:23, I restored the deleted material by including a passage from the Talmud.  I also drew attention to some Talmud passages that contradict the Hexateuch, such as the Talmudic assertion that all four of Jacob’s wives were Laban’s daughters.

Since English is one of the few languages that distinguish between heaven and sky, and the Hebrew authors made no such distinction, I have translated ha-shemiym as the skies in all instances.  There was no heaven in the original language, so there is no heaven in this translation.  There are similarly no angels, since translating the same Hebrew word as messenger in some places and angel in others is part of the falsification this translation corrects.  I also did not use the words husband or wife where man or woman would serve equally well, since no distinction between woman and wife or between man and husband is to be found in Hebrew.  I did, however, use spouse-words where drawing attention to the marital relationship was essential to the point of the story, as in Numbers 25:6.

For the proper names of persons and places, I usually ignored the usage of previous translations and instead gave as close an approximation of the Hebrew as possible, although I made exceptions for such well-known names as the Jordan river.  At times this presented a problem, particularly in the case of the letter ayin, which is approximately equivalent to the semi-audible click of the h in honest.  I decided to transcribe ayin as kh, not because Khesaw better conveys the Hebrew pronunciation than Esau (it does not), but because that transcription made it easier to demonstrate the analogous Hebrew spelling when a proper name was given an (invariably spurious) etymology.

I restored the y value to yod and the ts value to tsadhe, correctly rendered as j and z in German bibles but incorrectly retained as j and z in previous English bibles.  For vau, lacking any other basis for preferring v or w, I made the decision on the basis of modern analogies.  Thus vau became v in David and Levit, but w in Mowab and Zebuluwn.  Where Hebrew names were often spelled in two or even three different ways, I retained the distinction rather than choosing a single English spelling.  Thus the Tsoar of Genesis 14:2, the Tsowar of Genesis 19:22, and the Tsoarah of Genesis 19:23 accurately reflect the alternate spellings found in the original language.  Making the reader aware that a slight spelling change did not necessarily indicate a different person or place, and that Balaam benow Beor was the same person as Balaam ben Beowr, made it easier to convey that Joseph’s owner, Powtiyfar, who was Pharaoh’s eunuch, and Joseph’s father-in-law Powtiyfarkh were (despite the absurdity of a eunuch being a father), also the same man.  Similarly, Kayin and Kayinan were the same man, as were Yarad and Hyarad, Methuwsel and Methuwselakh, and Makhuwyel and Mahulalel.

Where I could do so without falsifying the literal meaning of the Hebrew, I deliberately chose connotative translations that would force the reader to evaluate the behavior of a biblical hero or god more critically than he may have done in the past.  Whereas a reader might easily blind himself to the implications of Yahweh’s order concerning gentiles, that the Jews were to rout them with a great rout until they are annihilated (Deuteronomy 7:23, New World Translation), I am hoping he will find it much harder to shut out the true meaning of an order to exterminate them in a massive genocide until they are eliminated.  Only such a translation can drive home the full implications of continuing to regard the Judaeo-Christian bible as anything but a paean to evil, and its paramount god as something other than the most monstrous, sadistic, mass-murdering psychopath the human imagination has ever conceived.

The Hexateuch portion of this volume contains all of the text of the books traditionally known as Genesis, Exodus, Leviticus, Numbers, Deuteronomy and Joshua.  But rather than retain those divisions, I have broken it down into six more logical segments, with parts one, two, three and five devoted to historical narrative, and parts four and six to rituals and law codes.  And rather than risk having editorial clarifications overlooked, I have taken the unusual step of placing such notes into the regular columns, adjacent to the passages they explain.  No doubt this will annoy some.  But the very existence of a fully translated bible will annoy the professional religionists who recognize that a correctly translated bible could end the equation of religion with reality unassisted.

AUTHORS OF THE HEXATEUCH

giving Authorized Version chapter and verse, and page number in this translation

GENESIS

1:01P2  10:20P8  21:01J15  30:24bJ24  35:07E23

2:01P3  10:21J8  21:02bP13  31:01J25  35:08E29

2:04aR3  10:22P8  21:05R12  31:02E25  35:09P22

2:04bJ2  10:24J8  21:06P13  31:03J25  35:16E29

2:25R2  10:31P8  21:07J15  31:04E25  35:19bR29

3:01J2  11:01J8  21:08E12  31:17J25  35:20E29

3:07bR3  11:10R4  21:22E15  31:18P25  35:21J28

3:08J3  11:27aR8  21:33J16  31:19E25  35:22bP24

3:10bR3  11:27bP8  21:34E16  31:21aJ25  35:27P22

3:11aR3  11:29J8  22:01E16  31:21bE25  36:01R29

3:11bJ3  11:31P8  22:11R16  31:23bJ25  36:02P20

3:12J3  11:32R5  22:16bE17  31:23cE25  36:04P29

4:01J4  12:01J9  22:20J16  31:25aJ25  36:08bR29

5:01R3  12:04bP10  23:01R17  31:25bE25  36:09P29

5:29J5  12:06aJ9  23:02P17  31:27E26  36:19bR29

5:30R4  12:06bR9  24:01J16  31:30E25  36:19cP30

6:01J5  12:07J9  25:01J19  31:31E26  36:31R30

6:04bR5  12:09J9  25:07P18  31:44J25  37:01P31

6:04cJ5  13:01J9  25:11bJ19  31:45E25  37:02aR30

6:09aR6  13:06P10  25:12R18  31:46J25  37:02bJ30

6:9bP6  13:07aJ10  25:13P18  31:47R25  37:03bR30

7:01J5  13:07bR10  25:19R19  31:48J25  37:03cJ30

7:02J6  13:08J10  25:20P19  31:50E25  37:18E31

7:04J5  13:11bP10  25:21J19  31:51aJ25  37:19J31

7:06R4  13:12bJ10  25:26bR19  31:51bE26  37:20bE31

7:07J6  14:01J10  25:27J19  31:52aJ25  37:20cJ31

7:09P6  14:02bR10  26:01J20  31:52bE26  37:21E31

7:10J6  14:03aJ10  26:06J9  31:52cJ25  37:23J31

7:11P6  14:03bR10  26:12J20  31:52dR25  37:24E31

7:12J6  14: 04J10  26:15R20  31:52eJ25  37:25J31

7:13P6  14:07bR10  26:16J20  31:53bE26  37:28aE31

7:16bJ6  14:07cJ10  26:18R20  31:53cR26  37:28bJ31

7:17aP6  14:08bR10  26:19J20  31:53dE26  37:29E31

7:17bJ6  14:08cJ10  26:26J15  31:54aJ26  37:31J31

7:18P6  14:17bR11  26:33J16  31:54bE27  37:33J31

7:22J6  14:18J11  26:34R20  32:01E27  37:36E31

7:24P6  14:20bR11  27:01J20  32:03J26  38:01J28

8:01P6  14:21J11  27:40bR22  32:22E27  39:01aJ31

8:02bJ6  15:01J11  27:41J22  33:01J26  39:01bR31

8:03bP7  15:02bR11  27:46R21  33:18aE27  39:01cJ31

8:06J6  15:03J11  28:01P22  33:18bR27  39:02J31

8:07bP7  15:07R11  28:09R20  33:18cE27  40:01E31

8:08J6  15:08J11  28:10J22  34:01P28  41:01E32

8:13aP7  15:13R11  28:11bE23  34:02bJ27  41:45P34

8:13bJ6  15:17J12  28:13J22  34:03P28  41:46bE34

8:14P7  16:01J12  28:17E23  34:05J27  41:50bR34

8:20J6  16:03P12  28:19aJ23  34:06P28  41:51E34

9:01P7  16:04J12  28:19bR23  34:07J27  41:55J32

9:18aJ7  16:16R12  28:20E23  34:08P28  42:01J32

9:18bR7  17:01P8  28:21bR22  34:11J28  42:05E35

9:18cJ7  17:05P10  29:01J22  34:14P28  42:08J32

9:18dR7  17:15P12  29:14bR23  34:18J28  42:18bE35

9:18eJ7  18:01J12  29:15J23  34:19P28  42:20J33

9:19J7  18:06J13  29:24R23  34:25aJ28  42:21E35

9:22aR7  18:11J13  29:25J23  34:25bR28  42:25J33

9:22bJ7  18:13J13  29:29R23  34:25cJ28  42:28bE35

9:28R4  19:01J14  29:30J23  34:28P28  42:30J33

10:01R8  19:29P15  30:01E23  34:30J28  42:36E35

10:02P8  19:30J15  30:09J24  35:01E28  42:37E34

10:08J7  20:01R9  30:17E24  35:06aE23  42:38J33

10:12bR8  20:02E9  30:21J24  35:06bR23  43:01J33

10:13J8  20:18R10  30:22E24  35:06cE23  43:14aR34

GENESIS

43:14bJ34  45:05bE  3546:08  R3747:27bP3749:24b  P  39

43:23bE35  45:10J36  46:26P36  47:29J38  49:27J39

43:24J34  45:11E36  46:28J36  48:01E38  49:28R39

43:29E35  45:19J36  47:01J37  48:03P39  49:29P39

43:31bJ34  45:20E36  47:07E38  48:07R38  50:01J39

44:01J34  45:21J36  47:08P36  48:08E38  50:12P40

45:01J36  46:01aE  3647:10  P3848:15bR3850:14  J  40

45:02E35  46:01bR  3647:11  E3848:15cE3950:15  E  40

45:03E36  46:02E36  47:13J37  48:16bR39  50:24bR40

45:04aE35  46:05bJ  3647:21  J3748:16c  E3950:24c  E  40

45:04bJ36  46:06P36  47:27aJ38  49:01J38 

EXODUS

1:01R40  8:12P46  13:04R51  17:01aR54  23:07E138

1:06P42  8:13J46  13:11P59  17:01bE51  23:08E138

1:08J42  8:15P46  13:13P59  17:05bR52  23:09E136

1:13P42  8:20J46  13:14P53  17:05cE52  23:10E138

1:15E42  8:25bR46  13:17E49  17:08E53  23:12E59

1:22J42  8:25cJ46  13:18bJ49  18:01E53  23:13E138

2:01J42  9:01J47  13:19E49  18:02bR53  23:14E59

2:23bP42  9:08P46  13:20R52  18:03E53  23:l5aE58

3:01E43  9:13J47  13:21J49  19:01P53  23:15bE  59

3:02J43  9:15P46  14:01P49  19:02aR54  23:16E59

3:04bE43  9:17J47  14:05J49  19:02bE56  23:18E59

3:05J43  9:19P46  14:08P49  19:10P56  23:20E55

3:06aE42  9:22J47  14:09aJ49  19:13bE56  24:01P55

3:06bR42  9:24aP47  14:09bP49  19:14P56  24:03E55

3:06cE42  9:24bJ47  14:10J49  19:16bE56  24:09P55

3:07J43  9:25aP47  14:11E49  19:18J56  24:12E55

3:09E43  9:25bJ47  14:13J49  19:19E56  24:15aR  56

3:15bR43  9:27P47  14:15P49  19:20aJ56  24:15bP  56

3:15cE43  9:28J47  14:19aE49  19:20bP56  24:18bE  59

3:16J43  9:35R47  14:19bJ49  19:21J56  25:01P92

3:21E43  10:0laJ47  14:21aP49  19:22aP56  26:01P92

4:01J43  10:01bP47  14:21bJ49  19:22bJ56  27:01P93

4:17E43  10:03bJ47  14:21cP49  19:23P56  28:01P94

4:19J44  10:08bR48  14:24J49  19:24bJ56  29:01P138

4:20bE43  10:08cJ48  14:26P50  19:25P56  29:27R139

4:21bR43  10:08dR48  14:27bJ49  20:01P57  29:31P139

4:22E44  10:08eJ48  14:28P50  20:18E57  29:38R139

4:24J44  10:14aP48  14:30J49  20:22E134  29:43P  139

5:01J44  10:14bJ48  15:01J50  20:23E58  29:45P95

5:20bR45  10:15P48  15:19R50  20:24E134  30:01P  95

5:20cJ45  10:18J48  15:20E50  21:01E134  31:01P  95

6:01E47  10:20R48  15:22aR53  21:12E134  31:12P  57

6:02P42  10:21J48  15:22bJ51  21:15E135  31:18aR  57

6:10P44  10:27R48  15:26P53  21:16E135  31:18bE  57

6:12E44  10:28J48  15:27R53  21:17E135  32:01E  59

6:13R44  11:01E47  16:01R53  21:18E135  32:13bR  60

6:28R44  11:04J48  16:02P53  21:26E135  32:13cE  60

7:01P44  11:09R47  16:04aE52  22:01E135  32:26J  61

7:03P44  12:01P50  16:04bP52  22:16E27  32:30E61

7:04P45  12:29J49  16:13aP53  22:18E136  33:01J  56

7:08P44  12:31aP48  16:13bP52  22:19E136  33:02aE  49

7:13P44  12:31bJ49  16:16P52  22:20E59  33:02bJ  56

7:14J45  12:33E48  16:18P53  22:21E136  33:03bE  49

7:19P45  12:37R48  16:19P52  22:25E137  33:05E  61

7:20bJ45  12:38E49  16:22P53  22:26E137  33:09R  62

7:21bP46  12:39P48  16:31aE52  22:29aE59  33:11aR  62

7:23J46  12:40P49  16:31bP52  22:29bE59  33:11bE  62

8:01J46  12:43R51  16:32R54  22:31E137  33:12J  56

8:05P46  12:50R51  16:35aP52  23:01E138  33:18E  62

8:08bR46  13:01R51  16:35bE52  23:04E138  34:01aJ  57

8:09J46  13:03R50  16:36P52  23:06E138  34:01bR  57

34:02J57  34:15J58  34:33P59  36:01P96  40:01P99

34:04bR57  34:19J59  35:01P96  37:01P97

34:04cJ57  34:20aR59  35:02R59  38:01P98

34:05bE62  34:20bJ59  35:03R96  38:21R98

34:10J57  34:29P57  35:05P96  39:01P98

LEVITICUS

1:01P154  9:24aR161  17:10P140  19:31P136  23:26P  146

2:01P155  9:24bP161  17:15R137  19:32P168  23:33P  145

2:16bR156  10:01P55  18:01P100  19:33P136  23:37P  147

2:16cP156  10:04R55  18:06P167  19:35P153  23:39R  145

3:01P156  10:08R161  18:08P151  20:01R137  23:44P  147

4:01P156  10:12P161  18:09P154  20:06R136  24:01P  100

4:13P157  10:16R161  18:10P167  20:07R167  24:11bR  100

4:23aR15 7  11:01P141  18:11P154  20:09R135  24:12P  100

4:23bP15 7  11:07P142  18:12P167  20:10R151  24:15bR  100

4:28aR157  11:09P142  18:15P167  20:11R151  24:16bP  100

4:28bP15 7  11:20P142  18:17P154  20:12R167  24:17R  135

5:01P157  11:24R162  18:18P167  20:13R136  24:18R  135

5:06bR158  11:26R142  18:19P163  20:14R154  24:22P  100

5:06cP158  11:27R142  18:20P151  20:15R136  25:01P  169

5:17R158  11:32R162  18:21P137  20:17R154  25:03P  138

6:01P158  11:39R137  18:22P136  20:18R163  25:08P  169

6:09bR158  11:41P142  18:24P167  20:19R167  25:26R  170

6:10P158  12:01P162  19:01P168  20:21R167  25:35P  137

6:15bR158  13:01P163  19:03P135  20:22R167  25:39P  134

6:15cP158  13:02P152  19:04P154  20:25R142  25:40bR  134

6:18bR158  13:03P163  19:05R159  20:26R168  25:43P  134

6:19P159  13:47R165  19:09P153  20:27R136  25:44R  134

6:20bR159  14:01P164  19:11P153  21:01P168  25:47P  170

6:20cP159  14:08bR164  19:12P168  22:01P168  25:48R  170

6:30R159  14:33P165  19:13P152  22:08P137  25:53P  170

7:01P159  14:55bR166  19:14P154  22:09P169  25:54R  170

7:19P159  14:55cP166  19:15P138  23:01P147  25:55P  134

7:22R159  15:01P162  19:16P168  23:02bR147  26:01P  147

7:24R137  15:25P163  19:19P151  23:04P147  26:02P  138

7:25R159  16:01P166  19:20P168  23:05P144  26:03P  101

7:26R140  16:04R166  19:26aP140  23:09P169  26:39R  101

7:28P159  16:05P166  19:26bP136  23:15P144  26:46P  170

7:37bR160  16:29P146  19:27P168  23:18bR144  27:01R  170

7:37cP160  17:01P167  19:28P141  23:19bP144  27:28R  59

8:01P160  17: 06R167  19:29P152  23:21R145  27:30R  143

9:01P161  17:07P167  19:30P138  23:22R153  27:34R  171

23:23  P146

NUMBERS

1:01P102  1:26P102  2:09bP104  2:27bR103  6:01P172

1:06P102  1:28P102  2:10bR102  2:29aP104  6:21bR  173

1:07P102  1:30P102  2:12aP104  2:29bR103  6:21cP  173

1:08P102  1:32P102  2:12bR102  2:31bP104  6:22P106

1:09P102  1:36P102  2:14aP104  2:31cR103  7:01P106

1:10P102  1:38P103  2:14bR103  2:34P104  8:01P108

1:11P102  1:40P103  2:16bP104  3:01R104  8:05P173

1:12P103  1:42P103  2:18bR102  3:02P104  9:01P173

1:13P103  1:44P103  2:20aP104  3:31P105  9:06bR  173

1:14P103  2:01P104  2:20bR102  3:39P105  9:06cP  173

1:15P103  2:03bR102  2:22aP104  3:40P`105  9:14P50

1:16P103  2:05aP104  2:22bR103  4:01P105  9:15R59

1:20P102  2:05bR102  2:24bP104  5:01P171  10:01P  60

1:22P102  2:07aP104  2:25bR103  5:18bR172  10:13R  60

1:24P103  2:07bR102  2:27aP104  5:18cP172  10:14P  61

10:20P61  13:32aP  6216:32c  J6523:25  E6831:01  P  70

10:21bR61  13:32bJ  6316:35  P6524:01  E6831:07  P  68

10:22P61  13:33aP  6216:42  P6524:02  J6731:09  P  68

10:28R61  13:33bJ  6317:01  P10824:10  E6831:11  P  70

10:29J61  14:01J63  18:01P173  24:15J68  31:14bR70

10:33R61  14:02P62  18:21P143  24:20E69  31:14cP70

10:35J61  14:04J63  18:22P174  25:01J69  31:16bR70

11:01E65  14:05P63  18:24P143  25:06P69  31:16cP70

11:04E52  14:11J63  18:25P174  25:14R70  31:19P111

11:07E52  14:17E63  19:01P174  26:01P109  31:31P71

11:10E52  14:19J63  20:01R54  26:04bR109  31:48bR71

11:11P54  14:20J63  20:02P51  26:05P109  31:48cP71

11:13E52  14:24J63  20:14J65  26:09R109  31:52bR71

11:14P54  14:25J63  20:22R54  26:12P109  31:52cP71

11:18E52  14:26P63  20:23P66  26:15P109  31:54bR72

11:21bR53  14:31P63  21:01J65  26:19R109  31:54cP72

11:21cE53  14:36R63  21:04aR54  26:20P109  32:01P111

11:24P54  14:39J64  21:04bE66  26:42P110  32:08bR111

11:26R56  15:01R155  21:10R54  26:57P105  32:09bP111

11:30P54  15:22R156  21:21J65  26:63R105  32:33bR112

11:31E53  15:32P62  22:01R56  27:01P110  32:33cP112

11:35R54  15:37P65  22:02J66  27:12P69  32:38bR112

12:01E63  16:01aP  6422:03b  E6627:14bR7032:38c  P  112

12:05R64  16:01bJ  6422:07a  J6627:15  P7032:39  R  112

12:06E64  16:02bP  6422:07b  R6628:01  R17533:01  R  66

12:16R54  16:07bP  6122:07c  J6628:06  R17533:05  R  68

13:01P62  16:08P61  22:08E67  28:07R175  33:41R71

13:03P61  16:11P64  22:21aJ66  28:11R147  33:50P112

13:08P62  16:12J64  22:21bR66  28:16R144  34:01P112

13:16bR62  16:16P64  22:22J67  28:25R144  35:01P113

13:17J62  16:24bR  6522:35b  E6729:01  R14635:09  P  149

13:21P62  16:25J64  22:39E67  29:07R146  35:20P135

13:22aJ62  16:27aP  6523:01  E6729:12  R14535:22  P  149

13:22bR62  16:27bR  6523:04  E6829:39  R14735:29  P  149

13:23J62  16:27cP  6523:07  E6730:01  P17535:30  P  147

13:25P62  16:27dJ  6423:11  E6830:09  R17635:31  P  149

13:26bJ62  16:32bR  6523:18  E6830:10  P17536:01  P  110

DEUTERONOMY

1:01aD74  3:19bR76  9:01D80  12:15R140  15:12D134

1:01bR74  3:19cD76  10:01aD80  12:17D140  15:19D143

1:03D74  3:20D76  10:01bR81  12:19R140  15:23D140

1:23bR74  4:01D76  10:02aD81  12:20D140  16:01D58

1:24D74  4:03R76  10:02bR81  12:23D140  16:02D144

1:34D63  4:05D77  10:03bD81  12:26D140  16:09D144

1:37R63  4:32R77  10:05R81  13:01D141  16:13D145

1:40D74  4:40D78  10:10D81  14:01D141  16:16D146

2:01D74  4:48bR78  10:18D136  14:02D141  16:18D147

2:10R75  4:49D78  10:20D81  14:07D141  16:19D138

2:13D75  5:01D78  10:22R81  14:08D142  16:21D147

2:20R75  5:05aR78  11:01D81  14:09D142  17:01D147

2:24D75  5:05bD57  11:13R81  14:11D142  17:02D137

2:29aR75  5:23D78  11:14D81  14:21aD138  17:06D147

2:29bD75  6:01D78  11:18R82  14:21bD143  18:01D148

3:01D75  6:20R79  11:22D82  14:24D143  18:09D148

3:09R76  7:01D58  11:29R82  14:27aD143  18:10bD136

3:10D76  7:05D57  11:31D82  14:27bR143  18:12D148

3:11R76  7:06D79  12:01D139  14:28D143  18:14D136

3:12D76  7:09R79  12:04D139  14:29bR143  18:15D148

3:13bR76  7:11D79  12:12bR140  14:29cD143  19:01D148

3:18D76  8:01D79  12:13D140  15:01D143  19:04D135

19:05aR135  22:30D  15124:22  D15327:20D15131:15  R  72

19:05bD135  23:01D  15225:01  D15327:21D13631:16  D  71

19:06D148  23:03D  8225:17  D8227:22D15431:19  D  86

19:11D149  23:07D  15226:01  D15327:23D15431:23  E  72

19:14D149  23:19D  13726:03  R15328:01D8331:24  R  72

19:15D147  23:21D  15226:05  D15328:68aR8431:30  R  87

19:16D149  24:01D  15226:16  D8228:68bD8432:01  D  86

19:21D135  24:03bR  15227:01  D8229:01D8432:48  R  72

20:01D150  24:04D  15227:05  R13429:11bR8533:01  R  87

21:01D150  24:07D  13527:08  D8229:12D8534:01  E  72

22:01D138  24:08D  15227:14  D15429:16R8534:04  D  72

22:05D151  24:10D  13727:16  D13529:18D8534:05  E  72

22:12D151  24:14D  15327:17  D14930:01D8534:08  P  72

22:23D151  24:16D  11327:18  D15431:01D8634:10  D  72

22:28D27  24:17D153  27:19D136  31:14E72 

JOSHUA

1:01D88  6:16cE125  9:01E127  14:15aR116  19:25bR  119

2:01E123  6:17aP  1259:11E  12714:15b  P11619:26b  P  119

2:10R123  6:17bR  1259:17R  12715:01  P11619:28  R  119

2:11E123  6:18P125  9:22E127  15:04bR116  19:29P  119

3:01E124  6:20aE  12510:01  E12815:05P11619:30  R  119

3:02P124  6:20bP  12610:12  R12815:08bR11619:31a  P  119

3:09E124  6:20cE  12510:15  E12815:08cP11619:31b  R  119

3:11P124  6:20dP  12610:28  R12815:13R11619:32  P  119

3:13bE124  6:20eE  12510:29a  E12915:14J7019:35  R  119

3:14P124  6:21P126  10:29bR129  15: 15bR  7019:39a  P  119

3:16E124  6:22E125  10:31bE129  15:16J71  19:39bR  119

3:17P124  6:24P126  10:32bR129  15:17J71  19:40P119

4:01E124  6:25aE  12510:34  E12915:18J7119:41  R  119

4:02P124  6:25bR  12510:35b  R12915:20P11619:47  P  119

4:03aE124  6:25cE  12510:36  E12915:21R11619:48b  R  119

4:03bP124  7:01P113  10:37R129  15:63J70  19:49E130

4:03cE124  7:02E126  10:43E129  16:01P117  19:51R  130

4:04P124  7:06P113  11:01E129  16:10J70  20:01P119

4:08E124  7:07E126  11:10R129  17:01P117  20:04R  1 49

4:09P124  7:10P113  11:14E129  17:09bR117  20:06bP  119

4:19bE124  8:01E126  11:15D89  17:09cP117  20:06cR  149

4:23bR124  8:02aP  12611:16  P13017:11bR11820:07  P  119

4:24E124  8:02bE  12611:19b  R13017:12J7021:01  P  119

5:01E124  8:03bP  12611:19c  P13017:14P11821:09  R  120

5:02P121  8:04E126  11:21P130  18:01E130  21:43P  120

5:13E124  8:10P126  12:01R113  18:07R130  22:01D  89

6:01E125  8:14aE  12613:01  P11418:08E13022:09  P  121

6:04P125  8:14bP  12613:3b  R11418:11P11823:01  D  89

6:05aE125  8:14cE  12613:4b  P11418:21P11824:01  E  130

6:05bP125  8:15P126  13:15R114  19:01P118  24:02P  130

6:05cE125  8:17E126  13:21bR68  19:02R118  24:10aR  130

6:05dP126  8:18P126  13:22R68  19:09bP118  24:10bP  130

6:05eE125  8:19bE  12613:23  R11519:15R11824:12a  P  131

6:06P125  8:21aP  12613:26  R11519:16aP11824:12b  R  131

6:07aE125  8:21bE  12714:01  P11519:16bR11824:12c  P  131

6:07bP125  8:21cP  12614:06b  R11519:17P11824:14  E  130

6:10E125  8:22E127  14:07bP115  19:18R119  24:20R  131

6:11P125  8:24P126  14:07cR115  19:22aP118  24:21E  131

6:14aE125  8:29E127  14:07dP115  19:22bR119  24:26aR  131

6:14bR125  8:30D89  14:10aP115  19:23aP119  24:26bE  131

6:14cE125  8:31bR  8914:10b  R11519:23bR11924:32  R  131

6:16bR125  8:33D89  14:10cP115  19:24P119  24:33P  131

AUTHORS OF THE JEWISH TESTAMENT

BOOKAUTHORDATE WRITTEN

Genesisthe Yahwist ( J )————————————————————————————————c 920 BCE

the Elohist ( E )————————————————————————————————c 770 BCE

the Priestly author ( P )—————————————————————————  621-612 BCE

the Redactor ( R )—————————————————————————434 BCE

ExodusJ, E, P, R

LeviticusP, R

NumbersJ, E, P, R

Deuteronomythe Deuteronomist ( D )——————————-621 BCE

E, P, R

JoshuaJ, E, D, P, R

Psalmseditors————————————————————————————————————————  950-100 BCE

Judgeseditors, incorporating older writings—————————————-  621-538 BCE

1 & 2  Samueleditors, incorporating older writings  621-538 BCE

1 & 2  Kingseditors, incorporating older writings  621-538 BCE

Lamentationsanonymous————————————————————————————c 450 BCE

1 & 2  Chronicleschronicler  1———————————————————————————c 400 BCE

Proverbsaphorist  1——————————10:01-22:16 —————————————-c 400 BCE

aphorist  2——————————25:01-29:27——————————————c 400 BCE

Sadducee  1——————————————1:01-9:18; 22:17-24:22  c 250 BCE

Sadducee  2———————————————————————24:23-24:34  c 200 BCE

Sadducee  3———————————————-30:01-31:09  c 200 BCE

Sadducee  4———————————————-31:10-31:31  c 150 BCE

EstherHebrew author———————————————————————————-1:01-10:3    c 350 BCE

Greek author——————————————————————————-  10:04-16:24    78/77 BCE

Ezrachronicler  2———————————————————————————————————c 300 BCE

Nehemiahchronicler  2———————————————————————————————————c 300 BCE

1  Maccabeesa Sadducee—————————————————————————————-c 100 BCE

2  Maccabeesa Pharisee——————————————————————————————-c 100 BCE

3 & 4  Maccabeesanonymous———————————————————————————much later

Joba Sadducee————————————————————————————————————  after 250 BCE

Ecclesiastesa Sadducee————————————————————————————c 200 BCE

Ruthanonymous————————————————————————————————————c 200 BCE

Ecclesiasticusa Sadducee————————————————————————————  after 200 BCE

Song of Songsa Sadducee————————————————————————————  after 200 BCE

Tobita Pharisee——————————————————————————————-  after 200 BCE

Judithanonymous————————————————————————————————————c 100 BCE

Barucha Pharisee—————————————————————————————————————  c 100 BCE

Wisdoma Sadducee——————————————————————————————  after 100 BCE

1  Esdrasa Sadducee————————————————————————————————————  after 100 BCE

2  Esdrasa Pharisee—————————————————————————————————————  c 65 BCE

3 & 4  Esdrasanonymous———————————————————————-much later

AmosKhamows————————————————————————1:01 - 9:8a———-  c 760 BCE

2nd  Khamows—————9:08b-9:15——————————  after 586 BCE

interpolations——————passim———————————————undateable

HoseaHowsheakh————————————————————————————————————c 700 BCE

interpolations——————passim———————————————undateable

MicahMiykhah—————————1:01-3:12——————————————————c 700 BCE

2nd Miykhah——————-4:01-5:14———————————  after 586 BCE

3rd  Miykhah——————-6:01-7:07———————————c 400 BCE

4th Miykhah———————7:08-7:20———————————c 300 BCE

interpolations———————————passim———————————————undateable

IsaiahYeshayahuw———————ch. 1-12———————————————————c 700 BCE

2nd  Isaiah———————ch. 13-14, 24-27, 34-35, 40-55  538 BCE

3rd Isaiah———————-ch. 15-23, 28-33, 36-39————-c 500 BCE

various———————————-ch. 56-66——————————————————c 440 BCE

interpolations——————passim————————————————————undateable

NahumNakhuwm—————————————————————————————————————c 600 BCE

ZephaniahTsefanyah——————————————————————————————————————  640-609 BCE

interpolations——————passim————————————————————undateable

HabakkukKhabakuwk————————1:01- 2:03—————————————————c 600 BCE

various————————————2:04- 2:20——————————-  after 434 BCE

psalmist  1————————-3:01- 3:16—————————————————  after 65 BCE

psalmist  2————————-3:17- 3:19—————————————————  after 65 BCE

interpolations——————passim————————————————————  undateable

JeremiahYiremyahuw———————-ch. 1-49——————————————————c 580 BCE

possible interpolation-ch. 50-51—————————————————  before 538 BCE

editor————————————ch. 52———————————————-  before 538 BCE

interpolations——————passim——————————————  undateable

EzekielYekhezkiel——————————————————————————————————  c 550 BCE

interpolations——————passim——————————————————-  undateable

HaggaiHagay—————————————————————————————————————-520 BCE

interpolations——————passim——————————————  undateable

ZechariaZekharyah————————-ch.  1- 8—————————————520 BCE

2nd  Zekharyah—————ch.  9-11————————————-  after 200 BCE

3rd Zekharyah—————-ch. 12-14———————————  after 150 BCE

interpolations——————passim——————————————  undateable

ObadiahKhobadyah—————————————————————————————————-  c 450 BCE

interpolations———————————————————————————————-  undateable

JoelYowel—————————————————————————————————————-c 400 BCE

Jonah1st author—————————1:01-1:17; 2:10-4:11  c 350 BCE

Psalmist——————————-2:01-2:09———————————  c 250 BCE

MalachiMy Messenger—————————————————————————————-c 250 BCE

interpolations——————passim——————————————  undateable

DanielAramaic author  1———ch.  3 - 4—————————————————-c 250 BCE

Aramaic author  2———ch.  5 - 6—————————————————-c 220 BCE

Aramaic author  3———2:4b-2:49; ch. 7————————————  164 BCE

Hebrew author Pharisee   1:01-2:4a; ch. 8-12  164 BCE

Greek author——————-ch. 13-14———————————  after 100 BCE

interpolations——————12:11; 12:12———————undateable

PART ONE

––––––––

GenesisExodusDeuteronomy

1:1—50:261:1—1:522:28—22:29

22:16—22:17

Column headings on pages 1 to 5 read:  J Genesis ... [R GENESIS].  That means that words [CAPITALIZED AND IN BRACKETS] were added to J’s narrative by R.  Where J had written, On the day that Yahweh fashioned the land ..., R changed it to, On the day that Yahweh the gods fashioned the land ..., to make the point that the Yahweh of J and the Allahiym (a dual-sex plural) of P and E were the same entity.  Column headings on pages 13 to 19 read: J Genesis.  R GENESIS.  That means that CAPITALIZED PROPER NAMES were changed to their present form by R from what J had written.  Where J had used the names Abraham and Sarah from the beginning of his narrative, R changed them to Avrum and Saray in order to harmonize J with P, who used Avrum and Saray in the early part of his Towrah and had Yahweh change their names in Genesis 17:5 and 17:15.  On the rare occasion that words in the J narrative are in boldface, it is simply for emphasis.

Passages by J are in roman type, passages by E in boldface, passages by P in italics, passages by D in boldface italics, and PASSAGES BY R IN CAPITALS.

––––––––

J  Genesis  [R GENESIS]

(2:4b)  On the day that Yahweh [THE GODS] (allahiym) fashioned the land and the skies,

(2:5) there was as yet no wild plant on the land, nor had any grain yet sprung up, for Yahweh [THE GODS] had not sent rain upon the land.  Nor was there any man to till the soil.

(2:6)  There was, however, a stream rising out of the land and watering the whole surface of the soil.

(2:7)  Yahweh [THE GODS] formed the human (adam) from the soil (adamah) of the land, and breathed into his nostrils the breath that is life. Thus the human became a breathing life form.

(2:8)  Yahweh [THE GODS] planted a garden eastward on the plain, and there he put the human he had made. 

(2:9)  Out of the soil Yahweh [THE GODS] caused every tree to grow that is pleasant to see and good to eat, as well as the tree of life in the middle of the garden, and the tree of understanding of right and wrong.

(2:10)  A river flowed out of the plain and watered the garden, and further down it divided to form four tributaries.

(2:11) The first is named Piyshown [Indus], and it circles the whole land of Khavilah where there is gold.

(2:12)  And the gold of that land is pure.  There is also Bdellium gum and onyx stone.

(2:13)  The  second  river  is  named  Giykhown  [Nile?], and it encircles the whole land of Kuwsh.

(2:14)  The third river is named Khidekel (Tigris), and it flows eastward of Assyria.  And the fourth river is the Euphrates.

(2:15) Yahweh [THE GODS] took the human and settled him in the garden in the plain, to cultivate it and occupy it.

(2:16)  Then Yahweh [THE GODS] gave the human this order: "You may eat freely from every tree in the garden,

(2:17)  except the tree of understanding of right and wrong.  From that you may not eat, for on the day that you eat it I’ll condemn you to death."

(2:18)  Yahweh [THE GODS] said, It isn’t right that the human should be alone.  I’ll make a helper suitable for him.

(2:19)  So out of the soil Yahweh [THE GODS] formed every animal of the countryside and every bird of the air and he brought them to the human to see what he would name them.  And whatever the human named each living creature, that became its name.

(2:20)  The human gave names to all of the livestock and the birds of the air and the wild animals.  But there was among them no suitable mate for the human.

(2:21) So Yahweh [THE GODS] made the human fall into a deep sleep.  And while he slept he took one of his ribs and enclosed it in flesh. 

(2:22)  Yahweh [THE GODS] shaped the rib which he had taken from the human into a woman, and brought her to the human.

[Prior to the discovery that children have fathers, the Sumerian goddess Ninti was credited with giving women the power to make babies out of their ribs.]

(2:23)  The human sang, This at last is bone of my bones and flesh of my flesh.  She is to be called Woman, because she came out of Man.

(2:24)  That is why a man is to leave his father and mother and couple with his woman, so that they become a single body.

R  GENESIS

(2:25) BOTH OF THEM WERE NAKED, THE MAN AND HIS WOMAN, BUT THEY WERE NOT EMBARRASSED.

J  Genesis  [R  GENESIS]

(3:1)  The snake was the most devious of all the wild animals that Yahweh [THE GODS] had fashioned.  It asked the woman, Didn’t the gods say you were to eat from any tree in the garden?

(3:2)  We may eat the fruit of the trees in the garden, the woman answered, 

P  Genesis

(1:1)  At commencement the gods (allahiym) conjured up the skies and the land.

(1:2)  The land was shapeless Tehowm (sea goddess), and on Tehowm’s face was darkness.  The breath of the gods incubated over the Water’s [Tehowm’s] face.

(1:3)  The gods said, Light, exist.  And light existed.

(1:4)  The gods saw that the light was good, and the gods divided the light from the darkness.

(1:5)  The gods called the light Day (yowm), and the darkness Night (liylah).  And the nighttime and the daytime constituted the first day.

(1:6)  The gods said, Let there be a solid dome in the middle of the waters, and let it divide the waters from the waters.

(1:7)  So the gods made the dome, and divided the waters under the dome from the waters above the dome [bisected Tehowm, as Marduk bisected Tiamat  in P’s source]. And thus it was.

(1:8)  The gods called the solid dome Skies.  And the nighttime and the daytime constituted the second day.

(1:9)  The gods said; "Let the waters under the skies be gathered together into one place [the Mediterranean], and let dryness appear."  And thus it was.

(1:10)  The  gods  called the dryness  Land,  and the gathered waters Seas.  And the gods saw that it was good.

(1:11)  The gods said, Let the land give birth to grass, seed grain and fruit trees, each bearing its own kind of seeds upon the land.  And thus it was. 

(1:12)  The land gave birth to grass and seed grain and fruit trees, each bearing its own kind of seeds upon the land.  The gods saw that it was good.

(1:13)  And the nighttime and the daytime constituted the third day.

(1:14)  The gods said, "Let lights be attached to the dome of the skies to divide the day from the night, and let them serve for signs [horoscopes] and seasons and days and years.

(1:15)  Let them function as lights on the dome of the skies."  And thus it was.

(1:16)  The gods made two powerful lights, the greater light to rule the day and the lesser light to rule the night, as well as the stars.

(1:17)  The gods attached them to the dome of the skies to give light upon the land

(1:18)  and to rule over the day and the night, and to divide the light from the darkness.  The gods saw that it was good.

(1:19)  And the nighttime and the daytime constituted the fourth day.

[The description of the skies as a solid dome to which the sun, moon and stars are attached implies a horizon on which the dome sits, and that in turn implies a flat earth. This is one of fourteen biblical passages that could be nonfiction only if the earth is flat.]

(1:20)  The gods said, Let the waters breathe life in plenty into the living creature that has life, and let birds fly above the land inside the open dome of the skies.

(1:21)  The gods conjured up enormous sea serpents.  The waters gave birth profusely, bearing every living creature that moves, each of its own kind.  And the gods saw that it was good.

(1:22)  The gods blessed them and said, Be fertile and increase in numbers and fill the waters in the seas, and let birds increase in numbers upon the land.

(1:23)  And the nighttime and the daytime constituted the fifth day. 

(1:24)  The gods said, Let the land breathe life into the living creatures of every kind, livestock and reptiles and wild animals, each of its own kind.  And thus it was.

(1:25)  The gods fashioned the wild animals, each of its own kind, and livestock, each of its own kind, and reptiles, each of its own kind.  And the gods saw that it was good.

J  Genesis  [R  GENESIS]

(3:3)  except the fruit of the tree in the middle of the garden.  Of it, the gods said, ‘You’re not to eat it or touch it or you’ll be snuffed.

(3:4)  But the snake assured the woman, "You won’t be snuffed.

(3:5) The gods are aware that on the day you eat it your eyes will be unsealed and you will be like gods, knowing right from wrong." (3:6)  So as soon as  the woman realized that the tree was good for food and pleasing to the eye, she gave some to her man, who also ate it.

(3:7a)  Then the eyes of both of them were unsealed.

[In J’s Sumerian source, the gods deprived Adamuw of eternal life by tricking him into not eating the fruit of the tree of life that gave them their immortality.]

R  GENESIS

(3:7b)  THEY REALIZED THAT THEY WERE NAKED,  AND THEY SEWED FIGLEAVES TOGETHER TO MAKE LOINCLOTHS. [as the Persian god  Mithra  did in R’s source]

J  Genesis  [R  GENESIS]

(3:8)  They heard the sound of Yahweh [THE GODS] walking in the garden, and the man and his woman hid from Yahweh [THE GODS] among the trees of the garden.

(3:9)  But Yahweh [THE GODS] called to the man and asked, Where are you?

(3:10a)  He answered, I heard your noise in the garden, and I was afraid, so I hid.

R  GENESIS

(3:10b)  BECAUSE I WAS NAKED.

(3:11a) WHO TOLD YOU THAT YOU WERE NAKED?

J  Genesis  [R GENESIS]

(3:11b)  He asked, Have you eaten from the tree from which I forbade you to eat?

[J's readers understood that sacramental eating of a vulva-shaped pomegranate constituted treasonous worship of the sex-goddess who was Yahweh’s hated rival.]

(3:12)  The human answered, It was that woman you put with me.  She served me from the tree, so I ate it.

(3:13)  Yahweh [THE GODS] asked the woman, What is this that you’ve done?  The woman answered, The snake convinced me, so I ate. 

(3:14)  Yahweh  [THE GODS] told the snake, "Because you have done this, you are more cursed than any domestic animal, more than any wild animal.  You are to crawl on your belly and eat dust every day of your life.

(3:15)  I’m going to make you enemies,  you  and the woman, your descendants and her descendants.  They are going to squeeze you in the [GLANS], and you are going to squeeze them in the twat."

[To J, the snake was a goddess.  By R’s time, she was  perceived as male.]

(3:16)  He informed the woman, I’m going to intensify your pain in childbirth.  You will give birth to your children in agony.  You are going to lust for your man, but he is going to exercise authority over you.

[J was justifying the mores of the male-supremacist culture in which he lived.]

(3:17)  He informed Adam, "Because you took your woman’s advice and ate from the tree from which I had forbidden you to eat, the soil is cursed because of you.  Wresting food from it is going to exhaust you, every day of your life.

(3:18)  It’s going to give birth to thorns and thistles, and you’ll eat wild plants.

(3:19)  With sweat on your forehead you’re going to eat your bread, until you’re returned to the soil the way you were taken from it.  For dirt you are, and to dirt you’re going to return."

[This is supposed to be a loving father-figure speaking?]

P  Genesis

(1:26)  The gods said, "Let us make human in our own shape, like one of us [gods]. Let them have rule over the fish of the sea and the birds of the air and the livestock and over all the land and over every reptile that creeps upon the land."

(1:27)  The (male and female) gods conjured up the human in their own shape.  In the shape of the gods they conjured them.  Prong (zobar) and tunnel (nukivah) they conjured them.

(1:28)  The gods blessed them: Be fertile and increase in numbers and fill the land and pacify it.  Rule over the fish of the sea and the birds of the air, and every living thing that moves on the land.

(1:29)  The gods added, "Look, we’re giving you every grain-bearing plant on the surface of the land, and every tree with fruit and seed.

(1:30)  It’s to be food for every animal of the land, every bird of the air and every reptile, for every living thing." And thus it was.

(1:31)  The gods looked at everything they had made, and they saw that it was good.  And the nighttime and the daytime constituted the sixth day.

(2:1)  Thus the skies and the land were finished, and all of their armies.

(2:2)  And on the seventh day the gods finished the work that they had made, and they rested on the seventh day from all the work that they had done. 

(2:3)  So the gods blessed the seventh day and consecrated it, because in it they had rested from all the work that the gods had conjured up and fashioned.

R  GENESIS

(2:4a)  THAT WAS THE HISTORY OF THE SKIES AND THE LAND.

[P’s seven days of creation paralleled the seven stages of the Zoroastrian creation myth, while P’s order of creation followed that of the Sumerian Creation Epic.]

(5:1) THIS IS THE SCROLL OF THE DESCENDANTS OF ADAM.  ON THE DAY THAT THE GODS CONJURED ADAM, THEY MADE HIM IN THE LIKENESS OF THE GODS.

(5:2)  THEY MADE THEM PRONG AND TUNNEL AND BLESSED THEM.  AND ON THE DAY THAT THEY WERE CONJURED UP, THEY NAMED THEM HUMAN (ADAM).

(5:3) ADAM LIVED 130 YEARS AND REPRODUCED IN HIS OWN LIKENESS.  HE NAMED HIS OFFSPRING  SET.

(5:4)  ADAM LIVED 800 YEARS AFTER HE HAD FATHERED SET, AND FATHERED SONS AND DAUGHTERS. 

(5:5) ALL THE DAYS THAT ADAM LIVED WERE 930 YEARS, AND HE DIED.

[Centuries before R’s time, Sumerian kings were credited with lives of several thousand years.]

(5:6)  SET LIVED 105 YEARS AND FATHERED ENOWSH.

(5:7)  SET LIVED 807 YEARS AFTER FATHERING ENOWSH, AND FATHERED SONS AND DAUGHTERS. 

(5:8)  ALL THE DAYS OF SET WERE 912 YEARS, AND HE DIED.

(5:9) ENOWSH LIVED 90 YEARS AND FATHERED KAYINAN. 

(5:10) ENOWSH LIVED 815 YEARS AFTER FATHERING KAYINAN, AND FATHERED SONS AND DAUGHTERS.

(5:11)  ALL THE DAYS OF ENOWSH WERE 905 YEARS, AND HE DIED.

(5:12)  KAYINAN LIVED 70 YEARS AND FATHERED MAHULALEL. 

(5:13)  KAYINAN LIVED 840 YEARS AFTER FATHERING MAHULALEL, AND FATHERED SONS AND DAUGHTERS. 

(5:14)  ALL THE DAYS OF KAYINAN WERE 910 YEARS, AND HE DIED.

J  Genesis  [R  GENESIS]

(3:20)  The human named his woman Khavah, because of all life (khay) she (hava) was the ancestress.

(3:21)  Yahweh [THE GODS] made clothes out of skins for Adam and his woman, and they put them on.

R  GENESIS

(3:7b)  THEY  SEWED  FIG LEAVES TOGETHER TO MAKE LOINCLOTHS.

J  Genesis  [R  GENESIS]

(3:22)  Then Yahweh [THE GODS] said, "See?  The human has become  the same as  one of us [gods], with understanding of right and wrong. Now what’s to stop him from reaching out his hand and eating from the tree of life also, and thereby becoming immortal?"

[To J, the only way Yahweh could deprive humans of immortality was to prevent them from eating the food of the gods.]

(3:23)  So Yahweh [THE GODS] expelled him from the garden in the plain, henceforth to till the soil from which he had been taken.

(3:24)  He banished the human, and he placed kherubs [fixed-star gods, resembling lions with eagles’ wings],  as well as  a multi-directional sword [lightning] at the east end of the garden to block the road to the tree of life.

[Yahweh’s action in depriving Adam’s descendants of access to the tree of immortality was consistent with the current practice of executing a felon's children.  J was unaware that he was accusing Yahweh of an atrocity.]

(4:1)  The human tupped his woman, Khavah, and she became pregnant and gave birth to Kayin.  She said, "I have obtained (kaniythiy) a man through Yahweh."

(4:2)  She gave birth to a second child, Habel, Kayin’s brother.  Habel became a shepherd and kept flocks, but Kayin tilled the soil.

(4:3)  Time passed, and Kayin brought some of the produce of the soil as an offering to Yahweh.

(4:4)  Habel, however, brought the firstborn of his flock and some of their fat.  Yahweh looked favorably upon Habel and his offering.

(4:5) But he did not look favorably upon Kayin and his offering.  Kayin was very angry and downcast.

[It did not occur to J that Yahweh's favoritism to Habel was capricious and unjust.  Gods were allowed to do anything they wished.]

(4:6)  Yahweh asked Kayin, "Why are you angry and downcast? 

(4:7)  If you do well, won’t you be accepted?  But if you don’t do well, won’t rebellion lurk at your door, lusting for you, so that you need to overcome  it?"

(4:8)  Kayin said to his brother, Habel, Let’s go outside.  While they were out in the countryside, Kayin attacked his brother Habel and killed him.

(4:9)  Yahweh asked Kayin, Where’s your brother Habel?  I don’t know, he answered. Am I my brother’s sitter?

(4:10)  What have you done? he asked.  "Listen to your brother’s blood crying to me out of the ground. 

(4:11)  Now you are cursed by the