The comforter that the Jewish Jesus said he would leave I have a question about the comforter. (3149 hits)
You all know that I am an analytical and a scientifical thinker. These are the facts. I know that Jesus was a Jew and the people he came from and came to were Jewish people. In all of my wisdom I concluded that this comforter must be Jewish as well.
Now, since the comforter is Jewish and we are Black Americans how can this Jewish comforter help us Black Americans since all the Black American ignorant Christian preachers believe that they have the comforter with them at all times.
I know you all already understand that prophets are racially different and therefore it is just a figment of the imagination of all Black American ignorant Christian preachers to believe such. The only people that can possess this Jewish comforter would be Jews and the European gentiles.
Any Christian scholars out there dare to challenge? I am certain that the comforter the Jewish Jesus left was Jewish! Being Jewish it can not help us Black Americans!
Yahawahshi (Jesus) never call himself a Jew because their is no letter "J" in the Ancient Hebrew language whether it's Aramaic/Babylonian text too?
This word Jewish started in 1546 prior to that time it never existed.
The word (jewish) meaning: of, relating to, or characteristic of the Jews.
King James interpreted the Bible from Ancient Hebrew to the English language in the early 1600's.
Thus the addition of words with the letter "J", the Chaldean Hebrew texts from the interpreters were devoid of this letter "J" and was converted from a English meaning.
The same goes for the word Jerusalem in the KJV and other texts written in the 1600's to the modern revised editions today spelled the word the same.
The real spelling based in Hebrew is as follows: Yarawshalam.
Now let's get to the real meaning of the people of whom Yahawahshi (Messiah/Jesus) came from because he kept the Torah laws and festivals that you mention in your previous blogs, Passover, Yom Kippur, Festival of The Feasts, etc.,etc.
Now let' examine the word Hebrew in comparison to this newly created word Jew or Jewish?
Hebrew (ˈhi¢°bru¢°) n 1. (Languages) the ancient language of the Hebrews, revived as the official language of Israel. It belongs to the Canaanitic branch of the Semitic subfamily of the Afro-Asiatic family of languages.
2. (Historical Terms) a member of an ancient Semitic people claiming descent from Abraham; an Israelite.
Now let's examine the Ancient Paleo-Hebrew or (Lashawan Qadash- The Holy Tongue) meaning of the words Hebrew by language and people.
Hebrew (language)= Ibaryath
Hebrite (Person)= Ibarya
So when you refer to the historic Messiah (Yahawahshi/Jesus) it must be in context of the people whom have lineage from Abraham.
You have to have lineage from Abraham in order to be a Hebrew or Ibarya.
Adopting a religion called Jewish or Talmudic text used by the Caucasian Jews is not being Hebrew?
It comes from birth line of your Ancient Fathers according to Ancient Hebrew Law and traditions.
However you are right that the historic Jesus came "ONLY" to save the Hebrews or the "Lost Sheep of the House of Israel".
In modern times and Ancient times the "House of Israel" was scattered throughout the four corners of the earth.
In fact the brown skinned King James of Scotland that commissioned the conversion of the biblical text from Hebrew to English has a Abrahamic lineage and this is documented in the annuals of history in England.
Because the original people that inhabited the "English Isles" and Europe were Phoenicians( referred by Greek terminology), really Shemitic people from the land of Canaan.
Israelites are everywhere including the Solomon Islands which is in the out-bounds of the earth.
Thursday, June 26th 2014 at 10:54AM
Yaiqab Saint
@ Harry
The Comforter are the Holy Scriptures not some prophet to come
Thursday, June 26th 2014 at 10:55AM
Yaiqab Saint
Cynthia,
If you truly believe I am weaving a tangled web then you untangle my web especially since you say you got God with you!
First issue. There is no difference having a (J) or not having a (J) since it is the same people we are talking about; the people in the state of Israel today. Without the J are ancient times and with the J is modern day.
Second issue is the point I am making that since Jesus was Jewish the comforter has to be Jewish as well. Since Black Americans are not Jewish people this comforter/Jewish scriptures/Holy Bible cannot help us because of the racial difference. When are you all going to understand that when it comes to God race is very important? It is by race that God knows who is intelligent and who is a dummy.
You made this statement which is devoid of truth and despite me agreeing with you on the latter statement not race however nationality.
{First issue. There is no difference having a (J) or not having a (J) since it is the same people we are talking about; the people in the state of Israel today. Without the J are ancient times and with the J is modern day.}
Let go to some historic facts presented by the following author with many Jewish experts that contributed to this best selling book which I have read.
Arthur Koestler The Thirteenth Tribe THE KHAZAR EMPIRE AND ITS HERITAGE
ABOUT the time when Charlemagne was crowned Emperor of the West, the eastern confines of Europe between the Caucasus and the Volga were ruled by a Jewish state, known as the Khazar Empire. At the peak of its power, from the seventh to the tenth centuries AD, it played a significant part in shaping the destinies of mediaeval, and consequently of modern, Europe. The Byzantine Emperor and historian, Constantine Porphyrogenitus (913-959), must have been well aware of this when he recorded in his treatise on court protocol1 that letters addressed to the Pope in Rome, and similarly those to the Emperor of the West, had a gold seal worth two solidi attached to them, whereas messages to the King of the Khazars displayed a seal worth three solidi. This was not flattery, but Realpolitik. “In the period with which we are concerned,” wrote Bury, “it is probable that the Khan of the Khazars was of little less importance in view of the imperial foreign policy than Charles the Great and his successors.”2 The country of the Khazars, a people of Turkish stock, occupied a strategic key position at the vital gateway between the Black Sea and the Caspian, where the great eastern powers of the period confronted each other. It acted as a buffer protecting Byzantium against invasions by the lusty barbarian tribesmen of the northern steppes— Bulgars, Magyars, Pechenegs, etc.— and, later, the Vikings and the Russians. But equally, or even more important both from the point of view of Byzantine diplomacy and of European history, is the fact that the Khazar armies effectively blocked the Arab avalanche in its most devastating early stages, and thus prevented the Muslim conquest of Eastern Europe. Professor Dunlop of Columbia University, a leading authority on the history of the Khazars, has given a concise summary of this decisive yet virtually unknown episode: The Khazar country… lay across the natural line of advance of the Arabs. Within a few years of the death of Muhammad (AD 632) the armies of the Caliphate, sweeping northward through the wreckage of two empires and carrying all before them, reached the great mountain barrier of the Caucasus. This barrier once passed, the road lay open to the lands of eastern Europe. As it was, on the line of the Caucasus the Arabs met the forces of an organized military power which effectively prevented them from extending their conquests in this direction. The wars of the Arabs and the Khazars, which lasted more than a hundred years, though little known, have thus considerable historical importance. The Franks of Charles Martel on the field of Tours turned the tide of Arab invasion. At about the same time the threat to Europe in the east was hardly less acute.... The victorious Muslims were met and held by the forces of the Khazar kingdom.... It can… scarcely be doubted that but for the existence of the Khazars in the region north of the Caucasus, Byzantium, the bulwark of European civilization in the east, would have found itself outflanked by the Arabs, and the history of Christendom and Islam might well have been very different from what we know.3 It is perhaps not surprising, given these circumstances, that in 732— after a resounding Khazar victory over the Arabs— the future Emperor Constantine V married a Khazar princess. In due time their son became the Emperor Leo IV, known as Leo the Khazar. Ironically, the last battle in the war, AD 737, ended in a Khazar defeat. But by that time the impetus of the Muslim Holy War was spent, the Caliphate was rocked by internal dissensions, and the Arab invaders retraced their steps across the Caucasus without having gained a permanent foothold in the north, whereas the Khazars became more powerful than they had previously been. A few years later, probably AD 740, the King, his court and the military ruling class embraced the Jewish faith, and Judaism became the state religion of the Khazars. No doubt their contemporaries were as astonished by this decision as modern scholars were when they came across the evidence in the Arab, Byzantine, Russian and Hebrew sources. One of the most recent comments is to be found in a work by the Hungarian Marxist historian, Dr Antal Bartha. His book on The Magyar Society in the Eighth and Ninth Centuries4 has several chapters on the Khazars, as during most of that period the Hungarians were ruled by them. Yet their conversion to Judaism is discussed in a single paragraph, with obvious embarrassment. It reads: The Thirtheenth Tribe: Rise Our investigations cannot go into problems pertaining to the history of ideas, but we must call the reader’s attention to the matter of the Khazar kingdom’s state religion. It was the Jewish faith which became the official religion of the ruling strata of society. Needless to say, the acceptance of the Jewish faith as the state religion of an ethnically non-Jewish people could be the subject of interesting speculations. We shall, however, confine ourselves to the remark that this official conversion— in defiance of Christian proselytizing by Byzantium, the Muslim influence from the East, and in spite of the political pressure of these two powers— to a religion which had no support from any political power, but was persecuted by nearly all— has come as a surprise to all historians concerned with the Khazars, and cannot be considered as accidental, but must be regarded as a sign of the independent policy pursued by that kingdom. Which leaves us only slightly more bewildered than before. Yet whereas the sources differ in minor detail, the major facts are beyond dispute. What is in dispute is the fate of the Jewish Khazars after the destruction of their empire, in the twelfth or thirteenth century. On this problem the sources are scant, but various late mediaeval Khazar settlements are mentioned in the Crimea, in the Ukraine, in Hungary, Poland and Lithuania. The general picture that emerges from these fragmentary pieces of information is that of a migration of Khazar tribes and communities into those regions of Eastern Europe— mainly Russia and Poland— where, at the dawn of the Modern Age, the greatest concentrations of Jews were found. This has lead several historians to conjecture that a substantial part, and perhaps the majority of eastern Jews— and hence of world Jewry— might be of Khazar, and not of Semitic Origin. The far-reaching implications of this hypothesis may explain the great caution exercised by historians in approaching this subject— if they do not avoid it altogether. Thus in the 1973 edition of the Encyclopaedia Judaica the article “Khazars” is signed by Dunlop, but there is a separate section dealing with “Khazar Jews after the Fall of the Kingdom”, signed by the editors, and written with the obvious intent to avoid upsetting believers in the dogma of the Chosen Race: The Turkish-speaking Karaites [a fundamentalist Jewish sect] of the Crimea, Poland, and elsewhere have affirmed a connection with the Khazars, which is perhaps confirmed by evidence from folklore and anthropology as well as language. There seems to be a considerable amount of evidence attesting to the continued presence in Europe of descendants of the Khazars. How important, in quantitative terms, is that “presence” of the Caucasian sons of Japheth in the tents of Shem? One of the most radical propounders of the hypothesis concerning the Khazar origins of Jewry is the Professor of Mediaeval Jewish History at Tel Aviv University, A. N. Poliak. His book Khazaria (in Hebrew) was published in 1944 in Tel Aviv, and a second edition in 1951.5 In his introduction he writes that the facts demand— a new approach, both to the problem of the relations between the Khazar Jewry and other Jewish communities, and to the question of how far we can go in regarding this [Khazar] Jewry as the nucleus of the large Jewish settlement in EasternEurope.... The descendants of this settlement— those who stayed where they were, those who emigrated to the United States and to other countries, and those who went to Israel— constitute now the large majority of world Jewry. This was written before the full extent of the holocaust was known, but that does not alter the fact that the large majority of surviving Jews in the world is of Eastern European— and thus perhaps mainly of Khazar— origin. If so, this would mean that their ancestors came not from the Jordan but from the Volga, not from Canaan but from the Caucasus, once believed to be the cradle of the Aryan race; and that genetically they are more closely related to the Hun, Uigur and Magyar tribes than to the seed of Abraham, Isaac and Jacob. Should this turn out to be the case, then the term “anti-Semitism” would become void of meaning, based on a misapprehension shared by both the killers and their victims. The story of the Khazar Empire, as it slowly emerges from the past, begins to look like the most cruel hoax which history has ever perpetrated.
Now here is the outstanding bibliography references from this publication which is quite long:
The Thirtheenth Tribe: Selected Bibliography SELECTED BIBLIOGRAPHY Alföldi, “La Royauté Double des Turcs”, 2me Congrès Turc d’Histoire (Istanbul, 1937) Allen, W. E. D., A History of the Georgian People (London, 1932). Annals of Admont, Klebel, E., “Eme neu aufgefundene Salzburger Geschichtsquelle”, Mitteilungen der Gesellschaft für Salzburger Landeskunde, 1921. Arne, T. J., “La Suède et 1’Orient”, Archives d’Études Orientales, 8°. v.8, Upsala, 1914. Artamonov, M. I., Studies in Ancient Khazar History (in Russian) (Leningrad, 1936). Artamonov, M. I., Khazar History (in Russian) (Leningrad, 1962). Bader, O. H., Studies of the Kama Archaeological Expedition (in Russian) (Kharkhov, 1953). Al-Bakri, Book of Kingdoms and Roads, French tr. by Défreméry, J. Asiatique, 1849. Ballas, J. A., Beiträge zur Kenntnis der Trierischen Volkssprache (1903). Bar Hebracus, Chronography (Oxford, 1932). Barker, F., “Crusades” in Enc. Britannica, 1973 printing. Baron, S. W., A Social and Relgious History of the Jews, Vols. III and IV (New York, 1957). Bartha, A., A IX-X Századi Magyar Társadalom (Hungarian Society in the 9th-10th Centuries) (Budapest, 1968). Barthold, V., see Gardezi and Hudud al Alam. Beddoe, J., “On the Physical Characters of the Jews”, Trans. Ethn. Soc., Vol.1 pp. 222-37, London, 1861. Ben Barzillay, Jehudah, Sefer ha-Ittim (“Book of the Festivals”) (circa 1100). Ben-Daud, Ibrahim, Sefer ha-Kabbalah, in Mediaeval Jewish Chronicles, ed. Neubauer, I, 79. Benjamin of Tudela, The Itinerary of Rabbi Benjamin of Tudela, Asher, A., tr. and ed., 2 vols. (London and Berlin, 1841). Blake, R. P., and Frye, R. N., “Notes on the Risala of Ibn Fadlan” in Byzantina Metabyzantina, Vol. I, Part 11, 1949. Brutzkus, J., “Chasaren” in Jewish Enc. (New York, 1901-6). Bury, J. B., A History of the Eastern Roman Empire (London, 1912). Bury, J. B., Byzantinische Zeitschrift XIV, pp.511-70. Buxtorf, J., fil., ed., Jehuda Halevi, Liber Cosri (Basle 1660). Carpini, The Texts and Versions ofJohn de Plano Carpini, ed. Hakluyt, Works, Extra Series v.13 (Hakluyt Soc., 1903). Cassel, Paulus (Selig), Magyarische Alterthümer (Berlin, 1847). Cassel, Paulus (Selig), Der Chasarische Königsbrief aus dem 10. Jahrhundert (Berlin, 1876). Cedrenus, Georgius, ed. Bekker (Bonn, 1839). Chwolson, D. A., Eighteen Hebrew Grave Inscriptions from the Crimea (in German: St Petersburg, 1865) (in Russian: Moscow, 1869). Chwolson, D. A., Corpus of Hebrew Inscriptions, German ed. (St Petersburg, 1882). Comas, J., “The Race Question in Modern Science” (UNESCO, Paris, 1958). Constantine Porphyrogenitus, De Administrando Imperio, revised 2nd ed. of Moravcsik and Jenkins’ text (Washington DC, 1967). Constantine Porphyrogenitus, De Cerimoniis, ed., with commentary, A. Vogt (Paris, 1935-40). Dimaski, Muhammad, Manuel de la Cosmographie du Moyen Age (Copenhague, 1874). Disraeli, B., The Wondrous Tale of Alroy (London, 1833). Druthmar of Aquitania, Christian, Expositio in Evangelium Mattei, in Migne, Patrologia Latina (Paris 1844-55). Dubnow, S., Weltgeschichte des jüdischen Volkes, Band IV (Berlin, 1926). Dunlop, D. M., The History of the Jewish Khazars (Princeton, 1954). Dunlop, D. M., “The Khazars” in The World History of the Jewish People, see Roth, ed. Dunlop, D. M., “Khazars” in Enc. Judaica, 1971-2 printing. Eldad ha-Dani, Relations d’Eldad le Danite, Voyageur du IXe Siècle (Paris, 1838). Fishberg, M., The Jews— A Study of Race and Environment (London and Felling-on-Tyne, 1911). Fraehn, Khazars, Memoirs of the Russian Academy (1822). Frazer, Sir James, “The Killing of the Khazar Kings” in Folklore, XXVIII, 1917. Frye, R. N., see Blake, R. P. The Thirtheenth Tribe: Selected Bibliography Gardezi, Russian tr. Barthold, Académie Impériale des Sciences, seérie VIII, Vol. I, No.4 (St Petersburg, 1897). Gibb, H. A. R., and de Goeje, M. J., article on “Arab Historiography” in Enc. Britannica, 1955 printing. Gibbon, B., The History of the Decline and Fall of the Roman Empire, Vol. V (2nd ed., London, 1901). Goeje, de, ed., Bibliotheca Geographorum Arabicorum (Bonn). Goeje, de, see Gibb, H. A. R. Graetz, H. H., History of the Jews (Philadelphia, 1891-98). Gregoire, H., “Le ‘Glozel’ Khazare”, Byzantion, 1937, pp.225-66. Halevi, Jehuda, Kitab at Khazari, tr. Hirschfeld, new revised ed. (London, 1931); see also Buxtorf, J., fil. Harkary, A. B., “Ein Briefwechsel zwischen Cordova und Astrachan zur Zeit Swjatoslaws (um 960), als Beitrag zur alten Geschichte Süd-Russlands’ in Russische Revue, Vol. VI, 1875, pp. 69-97. Harkavy, A. B., Altjüdische Denkmäler aus der Krim, Memoirs of the Russian Academy (1876). Herzog, E., see Zborowski, M. Hudud al Alam (“Regions of the World”), Barthold V., ed. (Leningrad, 1930), translation and explanation, Minorsky, V. (London, 1937). Hussey, J. M., Cambridge Mediaeval History, Vol. III c (1966). Ibn Fadlan, see Zeki Validi Togan; also Blake R. P., and Frye, R. N. Ibn Hawkal, Bibliotheca Geographorum Arabicorum; 2 ed. Kramers (1939). See also Ouseley, Sir W. Ibn Jakub, Ibrahim, Spuler, B., in Jahrbücher fur die Geschichte Osteuropas, III, 1-10. Ibn Nadim, Kitab al Fihrist (“Bibliographical Encyclopaedia”), ed. Flügel. Ibn Rusta, ed. de Goeje, Bibliotheca Geographorum Arabicorum VII. Ibn-Said al-Maghribi. Bodleian MS quoted by Dunlop (1954), p.11. Istakhri, ed. de Goeje, Bibliotheca Geographorum Arabicorum, pars. 1. Jacobs, J., “On the Racial Characteristics of Modern Jews”, J. Anthrop. Inst., Vol. XV, pp. 23-62, 1886. Kahle, P. E., Bonn University in pre-Nazi and Nazi Times: 1923-1939. Experiences of a German Professor, privately printed in London (1945). Kahle, P. B., The Cairo Geniza (Oxford, 1959). Karpovich, M., see Vernadsky, G. Kerr, N., Inebriety (London, 1889). Kniper, A. H., “Caucasus, People of” in Enc. Britannica, 1973 printing. Koestler, A., “Judah at the Crossroads” in The Trail of the Dinosaur (London and New York, 1955; Danube ed., 1970). Kokovtsov, P., The Hebrew-Khazar Correspondence in the Tenth Century (in Russian) (Leningrad, 1932). Kutschera, Hugo Freiherr von, Die Chasaren (Wien, 1910). Landau, “The Present Position of the Khazar Problem”, (in Hebrew), Zion, Jerusalem, 1942. Lázló, G., The Art of the Migration Period (London, 1974). Lawrence, T. E., Seven Pillars of Wisdom (London, 1906 ed.). Leiris, M., “Race and Culture” (UNESCO, Paris, 1958). Luschan, F. von, “Die anthropologische Stellung der Juden”, Correspondenzblatt der deutschen Gesellschaft für Anthropologie, etc., Vol. XXIII, pp.94-102, 1891. Macartney, C. A., The Magyars in the Ninth Century (Cambridge, 1930). McEvedy, C., The Penguin Atlas of Mediaeval History (1961). Marquart, J., Osteuropäische und ostasiatische Streifizüge (Hildesheim, 1903). al-Masudi, Muruj udh-Dhahab wa Maadin ul-Jawahir (“Meadows of Gold Mines and Precious Stones”), French tr., 9 vol. (Paris, 1861-77). Mieses, M., Die Entstehungsuhrsache der jüdischen Dialekte (Berlin-Wien, 1915). Mieses, M., Die Jiddische Sprache (Berlin-Wien, 1924). Minorsky, V., see Hudud al Alam. Muquadassi, Descriptio Imperii Moslemici, Bibliotheca Geographorum Arabica III, 3 (Bonn). Nestor and pseudo-Nestor, see Russian Primary Chronicle. Obolensky, D., The Byzantine Commonwealth— Eastern Europe 500-1453 (London, 1971). Ouseley, Sir W., The Oriental Geography of Ebn Haukal (London, 1800). The Thirtheenth Tribe: Selected Bibliography Patai, R., article “Jews” in Enc. Britannica, Vol. XII, 1054, 1973 printing. Petachia of Ratisbon, Sibub Ha’olam, ed. Benisch (London, 1856). Photius, Homilies, English translation with introduction and commentary by C. Mango (Cambridge, Mass., 1958). Poliak, A. N. “The Khazar Conversion to Judaism” (in Hebrew), Zion, Jerusalem, 1941. Poliak, A. N., Khazaria— The History of a Jewish Kingdom in Europe (in Hebrew) (Mossad Bialik, Tel Aviv, 1951). Povezt Vremennikh Let, see Russian Primary Chronicle. Priscus, Corpus Scriptorum Historiae Byzantinae (Bonn). Reid, G. A., Alcoholism (London, 1902). Reinach, Th., “Judaei” in Dictionnaire des Antiquités. Reinach, Th., article “Diaspora” in Jewish Enc. Renan, Ernest, Le Judaisme comme Race et Religion (Paris, 1883). Ripley, W., The Races of Europe (London, “900). Russian Primary Chronicle, Laurentian Text, tr. and ed. Cross, S. H., and Sherbowitz-Wetzor, C. P. (Cambridge, Mass., 1953). Roth, C., ed. The World History of the Jewish People, Vol. II: The Dark Ages (London, 1966). Roth, C., “Jews” in Enc. Britannica, 1973 printing. Sava, G., Valley of the Forgotten People (London, 1946). Schram, Anselmus, Flores Chronicorum Austriae (1702). Schultze— Das Martyrium des heiligen Abo von Tiflis, Texte und Untersuchungen für Geschichte der altchristlichen Literatur, XIII (1905). Shapiro, H., “The Jewish People: A Biological History” (UNESCO, Paris, 1953). Sharf A., Byzantine Jewry— From Justinian to the Fourth Crusade (London, 1971). Sinor, D., “Khazars” in Enc. Britannica, 1973 printing. Smith, H., in Proc. Glasgow University Oriental Society, V, pp. 65-66. al-Tabari, Geschichte der Perser und Araber zur Zeit der Sasaniden (Leyden, 1879-1901). Togan, see Zeki Validi. Toynbee, A., A Study of History, abridgement of Vols. I-VI by D. C. Somervell (Oxford, 1947). Toynbee, A., Constantine Porphyrogenitus and his World (London, New York and Toronto, 1973). Vasiliev, A. A., The Goths in the Crimea (Cambridge, Mass., 1936). Vernadsky, G. Ancient Russia in Vernadsky and Karpovich, A History of Russia, Vol. I (New Haven, 1943). Vernadsky, G., Kievan Russia, in the same series, Vol. II (New Haven, 1948). Vetulani, A., “The Jews in Mediaeval Poland”, Jewish J. of Sociology, December, 1962. Virchow, R., “Gesamtbericht… über die Farbe der Haut, der Haare und der Augen der Schulkinder in Deutschland”, Archiv für Anthropologie, Vol. XVI, pp. 275-475, 1886. Weingreen, J., A Practical Grammar for Classical Hebrew, 2nd ed., Oxford, 1959 William of Malmesbury, De gestis regum Anglorum. Yakubi, Buldan, Bibliotheca Geographorum Arabica VII (Bonn). Yakut, Mujam al-Buldan, ed. Wüstenfeld (Leipzig, 1866-70). Zajaczkowski, The Khazar Culture and its Heirs (in Polish) (Breslau, 1946). Zajaczkowski, “The Problem of the Language of the Khazars”, Pro
Thursday, June 26th 2014 at 9:24PM
Yaiqab Saint
Saint,
I don't personally know you. I offered to meet you a few years ago on a planned visit to Brooklyn New York and you declined. I know you from this website. I take it for granted that you are a well read person.
You posted several hundred books I should read. I am not against books, but I do realize that books especially the list that you posted are nothing more than the opinions of the authors.
In a court of law these books would be considered hearsay and not direct evidence! Truth, evidence and facts are irrefutable because they are something that you can see and prove, but an opinion you cannot prove.
So, would you agree with me that books are someone else's opinion? Books that are not opinionated are books of math and science.
My next post to you will be what the difference between race and nationality is! I am surprise that a man of your stature would be blind to what race is for the convenience of incorporating yourself in the long history of the Jewish people whose descendents are now in the state of Israel.
But anyway give me a reply that books other than math and science are the opinions of authors.
