Our Story

The Cepher Publishing Group is an assembly of believers who have come together to bring the unabridged Word found in ancient scriptures to the world in printed form. In the late 1990s, Dr. Stephen Pidgeon, the group’s founder, discovered that many books and other texts were missing from today’s collection called the Bible. For instance, the Bible references the Book of Jasher by name, as well as several other books which have been renamed (such as the Book of Iddo, and the Book of Nathan). In addition, the Septuagint provided an entire series of books that have formerly been included in the Bible, but aren’t anymore (See our Scripture Comparison Chart).

stephen with friend

Dr. Pidgeon began to read not only the books designated as the Apocrypha, but also other books

such as those found in the Dead Sea Scrolls. Early in 2002, he began to compile his own collection for his personal use, which also included the Book of Jubilees and the Book of Enoch. In 2006, Dr. Pidgeon and one of his partners, Brad Huckins, were sharing information about various editions of today’s Bible and discussing the accuracy of these translations when they discovered a similar interest in uncovering the essential truth of the scriptures. Late in 2008, Stephen first suggested that the public domain copy of the 1611 King James Bible (Authorized Version) should be modified to minimize the archaic English. This resulted in the first digital file serving as a baseline for the scriptures in the book we now call the את CEPHER.

This process of correcting and the willingness to undertake this task unleashed the direction of the RUACH HA’QODESH in our lives, which has provided an enduring motivation for the tens of thousands of hours we have employed to continue this mission.

There were notorious mistranslations and obsolete terms and phrases in the KJV, and we began to unravel some of these. In our research, we discovered that the main body of the KJV had used the 1560 Geneva text as its baseline. And upon further research, we discovered that the Geneva interpreters (John Calvin and his brother) relied in part on the  Tyndale Bible which preceded it, who had in turn relied on the work of Wycliffe. And so the progression of the text in the English language has gone. 

However, all of these interpreters relied on previously existing texts in both the Greek and the Hebrew.  The “Protestant” interpreters, importantly, did not rely on the Latin Vulgate that was being provided in limited editions from the Roman Catholic Church. Instead, these interpreters began to rely on the texts which were received in Europe following the collapse of the Byzantine Empire, with its final death in 1453 when the Ottomans conquered Constantinople. Many Greek writings were then made available to scholars in Europe (most notably, Desiderius Erasmus, who worked diligently to give us a Greek rendition of the texts in only two years).  As a result of this fortuitous event, several editions began to be prepared, each correcting the typos and interpretive errors of the former, and the Stephanus Textus Receptus finally evolved, which, although not being typo free, contained a reliable text from which the English could be derived, and the English interpreters immediately undertook the task.

We use the Stephanus Textus Receptus as our ultimate guide in determining the language of the New Testament.  However, we often use the Septuagint (LXX) as a reference tool to interpret the English, as we have many terms which appear in the earlier Greek which have been given common English understandings for names in the Old Testament, which can then be transferred to the New Testament and transliterated (for instance, the name Ἰησοῦς being used by the Septuagint writers to identify Joshua in the Old Testament).


                        The original Hebrew word is (יְהוֹשׁעַ) Yahusha (H3091)
                        Translated by the LXX into Greek as (Ἰησοῦς) Iesous
                        Translated by English interpreters as Iesus (KJV-AV; Geneva; Tyndale)
                        Ἰησοῦς is then found in the Greek NT (Stephanus TR)
                        Ἰησοῦς (Stephanus TR) is then compared with Ἰησοῦς (LXX usage)
                        The common usage of the term Ἰησοῦς in English (LXX) is then determined
                        The common usage in English of the term Ἰησοῦς found in the LXX is Joshua
                        Ἰησοῦς in the LXX is then compared with its usage in Hebrew (Masoretic)
                        Masoretic (יְהוֹשׁעַ) is then transliterated to yield YAHUSHA (H3091)

In our work, we refer primarily to the Textus Receptus (the Stephanus in Greek and the Masoretic in Hebrew) rather than the Strong’s summaries, but we review the terms in question using Strong’s Greek Concordance, the Thayer Greek Lexicon and other Greek Lexicons, including several Greek Online Dictionaries, and we often make comparison with the usage in the Septuagint.

Initially, we rely on the Hebrew Masoretic text for the common books found in the Old Testament (the 39 books of the Tanakh).  However, our research does not primarily ascribe to the nikkud – the adding of the vowel sounds to the text - for purposes of cyphering the underlying Hebrew, because we believe that the nikkud is an interpretive construct, not a textual rendering.  In other words, the Masoretic vowel construction inflicts a view of the meaning of the scripture, which may or may not be true.  By avoiding the nikkud, we have found many things in the Torah and elsewhere to unveil an entirely new truth. Nonetheless, we do make reference to the Strong’s Hebrew Concordance, and we rely in part on the Brown, Driver, Briggs Hebrew Lexicon; we also compare the Hebrew usage in the OT to the corresponding usage in the LXX found in Greek, and we have relied on the Septuagint (LXX) translations for the Apocryphal works. When we arrive at a difficulty, we also use the PaRDeS analysis to reach a determination of the meaning of a word, or even a letter in the Hebrew.   

As you might imagine, when we began this process, we were simply stunned at what we found. First, the most important names in today’s Bible had not been translated, or even transliterated. Instead, we found that the names had been substituted! We found this alarming, particularly in light of scriptural references being expressed about publishing and declaring the name. This is when we elected to add the sacred name to the text, which was no easy task. To this day, the Eth Cepher is the only publication in the world that sets forth the pronunciation of the sacred name in the English language. We were misled by the Masoretic text and had to reach our own conclusion; however, we came to conclude that the name is properly pronounced YAHUAH. This conclusion we believe is corroborated in the teaching of Yocephus (the first modern historian who was also an eye witness to the practices of the Second Temple and its destruction), who wrote the following:

Yocephus, The Wars of the Jews

The high priest did also go up with them; not always indeed, but on the seventh days [the common Shabbath] and new moons [first, fourth, seventh (Rosh Hashannah) and tenth], and if any festivals belonging to our nation, which we celebrate every year, happened. When he officiated, he had on a pair of breeches that reached beneath his privy parts to his thighs, and had on an inner garment of linen, together with a blue garment, round, without seam, with fringe work [tsiyt-tsiyt], and reaching to the feet. There were also golden bells that hung upon the fringes, and pomegranates intermixed among them. The bells signified thunder, and the pomegranates lightning. But that girdle that tied the garment to the breast was embroidered with five rows of various colors, of gold, and purple, and scarlet, as also of fine linen and blue, with which colors we told you before the veils of the temple were embroidered also. The like embroidery was upon the ephod; but the quantity of gold therein was greater. Its figure was that of a stomacher for the breast. There were upon it two golden buttons like small shields, which buttoned the ephod to the garment; in these buttons were enclosed two very large and very excellent sardonyxes, having the names of the tribes of that nation engraved upon them: on the other part there hung twelve stones, three in a row one way, and four in the other; a sardius, a topaz, and an emerald; a carbuncle, a jasper, and a sapphire; an agate, an amethyst, and a ligure; an onyx, a beryl, and a chrysolite; upon every one of which was again engraved one of the aforementioned names of the tribes [the uriym and the thummiym]. A mitre also of fine linen encompassed his head, which was tied by a blue ribbon, about which there was another golden crown, in which was engraved the sacred name [יהוה]: it consists of four vowels. However, the high priest did not wear these garments at other times, but a more plain habit; he only did it when he went into the most sacred part of the temple, which he did but once in a year, on that day when our custom is for all of us to keep a fast to ELOHIYM.

We are convicted that the four vowels here are ĒĂŪĂ which is transliterated as YAHUAH. We can immediately see that the transliteration of the tetragrammaton [יהוה] corresponds to the transliteration of the Greek Ἰησοῦς (Iesous), the English Iesus, but used as the Greek translation of the English Joshua, and the transliteration of the English Joshua (Ἰησοῦς) to Yahusha to correctly identify the Mashiach as YAHUSHA (pronounced ĒĂŪSHĂ). 

Once we reached this conclusion to transliterate the sacred name (and names), we decided to correctly transliterate all of the other names in the text. This resulted in over 3800 name changes! Again, we were stunned at what we learned because all of the names have particular meaning; which reveals so much more!

We have also made other changes which we believe are more consistent with the underlying text.  Some of these are critically important. For instance, almost every English Bible makes reference to “Lucifer” as the “son of the morning” in Isaiah (Yesha’yahu) 14:12. This reference has confused many believers because the Savior is referred to as the Morning Star in Revelation (Chizayon) 2:28; 22:16. Our review indicates that the name “Lucifer” is not a translation or transliteration, but rather a substitution, which we deemed to be unacceptable. Additionally, every Bible we have ever seen actually leaves out a word in this passage, and that word means “howling.” In the את CEPHER, there is no confusion between Heylel; son of the howling morning and Yahusha HaMashiach; the Morning Star. There is further discussion of this issue in the blogs.

Another difficulty we found is the genealogy set forth in Matthew (Mattithyahu) 1. This genealogy is that of Mary (Miryam), and not of her husband Joseph (Yoceph), whose genealogy is set forth in Luke (Luqus) 3, and which is a different lineage!  When you count the generations as given within the text, which are to be 14, 14, and 14, you find that every English Bible has the last set at only 13. Upon our review of additional New Testament sources, including NT Apocryphal works and the Peshitta (the Aramaic NT which predates the Greek), we found that the underlying word in the Hebrew could also make reference to her father and not just her husband. Once we understood that Joseph (Yoceph) was also the name of her father, the correction was made and the contradiction in the text is resolved.

Matthew (Mattithyahu) 23:1-2 has been another continuing error, using the word “they” where the word “he” belongs. Additionally, you can look over the Greek texts for years and never find the Latin word “gentile.” What a misleading term that has become! Pa’al used the Greek word ethnos, which means other people or other nations, not gentiles. In the Hebrew, the word in the singular is goy and in the plural goyim, which has been rendered by English interpreters as nation in most translations.  See Genesis (Bere’shiyth) 48:19.

Another critical substitution has been misleading the world for centuries, and is found in Revelation (Chizayon) 13:18. This is the number six hundred three score and six. In many of the modern translations, it is not clarified that the first number is six hundred.  Rather, they just set forth 666. This number is not a translation or a transliteration, but once again a substitution. This substitution is based on the theory that gematria was practiced by the Greeks and that the numbers reflect the order of the Greek alphabet (which they don’t). The use of 666 is therefore based upon an assumption, founded on error, to render a substitution rather than a translation. In the את CEPHER, you will find the original source letters in Greek; χξς (pronounced chi, tsi, and stigma).

As we looked over the text, we discovered the books of the Old Testament in today’s redacted Bible were incredibly out of order. For instance, the books of Ezra and Nehemiah (Nechemyahu) – books that describe the rebuilding of the second temple and the wall of Jerusalem – are typically placed before the Psalms (Tehilliym), which were written before the first temple was constructed. Both Job (Iyov) and Daniel (Daniy’el) are out of place, and of course, none of it made sense once the books of the Apocrypha were incorporated. Keeping in mind that we transliterated all of the names, including the names of the books of the redacted modern Bible, it became important to find an order that would work.

The decision was made not only to include the books of the Apocrypha (all of which were canonized at the Council of Trent and which were included in the 1611 King James Bible and the 1560 Geneva Bible), but also Second Baruch (Baruk Sheniy or the Apocalypse of Baruch), and  3 & 4 Maccabees (Sheliyshiy & Reviy’iy Makkabiym).  We elected to include the books of Enoch (Chanok) and Jubilees (Yovheliym). We believe this decision was warranted given the number of copies found at Qumran in the Dead Sea Scrolls, not to mention the history of the books as part of the canon in Ethiopic and Asyriac texts. Finally, we elected to include the Book of Jasher (Yashar). We made this decision because of the number of references within the redacted Bible itself, and even the discussion of the facts that can only be found in the Book of Jasher which were made by the Apostle Pa’al.

When you look at the את CEPHER, you will see the names of the books have been changed to their original Hebrew titles. However, we have left conspicuous road maps to help you find your way throughout the את CEPHER, as every book is also referenced in the names you might recognize even though the order may be completely new to you.

Some have asked us why we call this the את CEPHER and not a Bible. The answer is that today’s modern and redacted Bible in its entirety is included within the את CEPHER, but so are many other sacred scriptures which we believe are indispensable to the believer. The word cepher is, in one meaning, Hebrew for scroll, although in modern Hebrew they use it to mean book; hence, we are calling this work the Book, as compared to naming it after the pagan city of Biblos.

The New Testament has been the subject of completion as well, although we have not added any books to the 27 identified in the early fourth century as the New Testament. We, of course, no longer distinguish between new and old testaments, but segregate the scriptures much differently; separating the Torah from the Sheniy Cepheriym (Second Books), the Ketuviym (Writings) from the Nevi’iym (Prophets), the Sheniy Heykal (Second Temple) from the Trei Asar (The Twelve), the Besorah (Synoptic Gospels) from Ma’asiym (Acts), and the Cepheriym Talmidiym (Disciples’ Letters) from the Cepheriym Pa’al (Paul’s Letters) and the Cepheriym Yahuchanon (John’s Letters). We begin the writings that follow the Messiah with the Synoptic Gospels of Mattithyahu (Matthew), Marqus (Mark) and Luqas (Luke), and this is followed with the Acts of the Apostles called Ma’asiym. Speaking of the book of Acts, unlike all other English Bibles, we have the completed text of this book, finishing with Chapter 29 (in reliance on the Sonnini Manuscript and the Muratorian fragment). We follow this with the Cepheriym of Ya`aqov (James), Kephas (Peter) and Yahudah (Jude). This is then followed by the writings of Pa’al. Finally, we finish with the Cepheriym Yahuchanon (the writings of John), including his Besorah (Gospel), his epistles, and the Book of Chizayon (Revelation).

In 2012, we made an extraordinary discovery, which was the omission of the את (Aleph Tav) from virtually every English Bible. These two Hebrew letters appear over 7,000 times in the Hebrew text of the Old Testament, yet they receive no interpretation in English. We found these two letters to be indispensable, and so have restored them back into the text. Initially, these were included only in the books of the Tanakh, but when we stood in the courtyard of the church which was constructed over the birth site of Yahuchanon the Immerser (John the Baptist) in Ein Karem, Israel (a suburb of Jerusalem), we discovered the את also appear in the Hebrew New Testament.  As such, they are reincorporated over 10,000 times in the את CEPHER.

This journey has been remarkable for us at the Cepher Publishing Group. We have pored over the text time after time and continue to do so in our mission to compile a comprehensive restoration of sacred scriptures in the English language. May you be blessed as you study the את CEPHER.

Stephen Pidgeon J.D., PhD.
President & CEO
Cepher Publishing Group, LLC