Why do you call this book a Cepher?

Actually, the name on the cover of this book is את Eth Cepher, which has even more meaning than we intended. Let us begin by considering the four levels of meaning in the Hebrew language.

PSHAT: The word Cepher (in the Hebrew סֵפֶר samek-phe-resh) means properly, writing (the art or a document); by implication, a book:--bill, book, evidence, letter, register, or scroll.

REMEZ: However, this is not its only generation; the same configuration, סֵפֶר samek-phe-resh, yields another definition, meaning, properly, to score with a mark as a tally or record, i.e. (by implication) to inscribe, and also to enumerate; intensively, to recount, i.e. celebrate: to commune, to count or account; to declare, number, to reckon, scribe, show forth, speak, talk, or to tell.

And he brought him forth יָצָא abroad חוּץ, and said אָמַר, Look נָבַט now toward heaven שָׁמַיִם, and tell סָפַר (cepher) the stars כּוֹכָב, if thou be able יָכֹל to number סָפַר (cepher) them: and he said אָמַר unto him, So כֹּה shall your seed זֶרַע be.

Bere’shiyth (Genesis) 15:5

From this same concept of numbering, the word has been used to mean census as well.

And Solomon שְׁלֹמֹה numbered סָפַר (cepher) all the strangers אֱנוֺשׁ גָּר that were in the land אֶרֶץ of Israel יִשְׂרָאֵל, after אַחַר the numbering סְפָר (cepher) wherewith David דָּוִד his father אָב had numbered סָפַר (cepher) them; and they were found מָצָא an hundred מֵאָה and fifty חֲמִשִּים thousand אֶלֶף and three שָׁלוֺשׁ thousand אֶלֶף and six שֵׁשׁ hundred מֵאָה.

Devrei Hayamim Sheniy (Second Chronicles) 2:17

So, in a general sense, the word Cepher means numbered writings – a collection in order, if you will. Dictionary.com describes the word Cepher (Sefer) to mean any book of Hebrew religious literature.

DARASH: Compare the name Cepher with the more common word Bible. The Cepher is a book of Hebrew religious literature. Bible is derived from the Greek word βιβλίον biblion. Note that this word is distinguished from τὰ βιβλία τὰ ἅγια ta biblia ta hagia (“the holy books”), but its origin is something less than Hebrew religious literature. The literal meaning of the word at its origin was “paper” or “scroll” and it was named after the Egyptian papyrus shipped from the seaport of Byblos.

The most important thing for the scholar is to compare the world view associated with the name, as one is Greek and the other Hebrew. The decision to name the collection a Cepher rather than a Bible is the result of the conclusion that all of the scriptures including the Brit Chadashah (New Testament for Bible readers) had its origin in Hebrew.

Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.

Besorah Yahuchanan (John) 5:2

When Pilate therefore heard that saying, he brought YAHUSHA forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

Besorah Yahuchanan 19:13

And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:

Besorah Yahuchanan 19:17

And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue has his name Apollyon.

Chizayon (Revelation) 9:11

And he gathered them together into a place called in the Hebrew tongue Armageddon.

Chizayon 16:16

For those Bereans (Ma’aseh (Acts) 17) who are convinced that YAHUSHA HAMASHIACH spoke Greek, there is one reference that conclusive indicates he spoke in Hebrew, yet there is no place in all of the Brit Chadashah indicating he spoke a single word of Greek.

And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue [bold added], Sha’ul, Sha’ul, why do you persecute me? It is hard for you to kick against the pricks.

Ma’aseh (Acts) 26:14

Sod: No discussion should be completed without addressing the Sod meaning of the term Cepher, and there are four things of interest here in the use of the word Cepher.

We begin with the gematria of Samek-Phe-Resh, which is Samek=60, Phe=80, Resh=200, or 340. The word Cepher then has the same gematria as the word נֵצֶר netzer, meaning, a branch.

And there shall come forth יָצָא a rod חֹטֶר out of the stem גֶּזַע of Jesse יִשַׁי, and a Branch נֵצֶר shall grow פָּרָה out of his roots שֶׁרֶשׁ:

Yeshayahu (Isaiah) 11:1

Compare נֵצֶר netzer with the word Nazareth (נצראת) or he of Nazareth (ה'נצרי), or followers of the Branch (ה'נצרים). It is of some interest to the followers of the Alef-Tav, that the correct spelling of Nazareth (נצראת) is a combination of netzer and eth (alef-tav) meaning the divine branch.

Next, consider the use of the cepher in the following passage:

בזאת חכמה מי שבינה לו יחשב מספר החיה כי מספר אדם הוא ומספרו שש מאות וששים ושש׃

Here is wisdom (חכמה chokmah). Let him that has understanding count (יחשב yachasav – meaning to reckon the genealogy of) the number (מספר ma’cepher) of the beast: for it is the number (מספר ma’cepher) of a man (אדם adam); and his number (ומספרו u’ma’cephera) is Chi, Xi, Stigma.

Chizayon 13:18

Let’s take one more moment on this passage. Suppose we were to take the other meaning for cepher used here (book) and we replaced the Greek Chi, Xi, Stigma with the Hebrew letters of the same Gematria Chi=600 (in Hebrew, mem safit), Xi=60 (in Hebrew, samek) and Stigma=6 (in Hebrew, yod), or יסם, which means damned.

Now, here is the same verse:

Here is wisdom. Let him with understanding reckon the genealogy of the book of the beast: for it is the book of man, and his book is damned.

A couple of other observations. One derivative term of the word Cepher is the word Cepherad (ספרד), the tedushah of which means the door (dalet) to the book (cepher) (the chief words of the shepherd), the literal which means the numbered ones, or the ones of the book, but which is found in scripture only once, in the book of Obad’yahu (Obadiah).

But upon Mount Tsyion shall be deliverance, and there shall be holiness; and the house of Ya`aqov shall possess את their possessions. 18 And the house of Ya`aqov shall be a fire, and the house of Yoceph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for YAHUAH has spoken it. 19 And they of the south shall possess the Mount of Esau; and they of the plain the Pelishtiym: and they shall possess the fields of Ephrayim, and the fields of Shomron: and Binyamiyn shall possess Gil`ad. 20 And the captivity of this host of the children of Yisra’el shall possess that of the Kena`aniym, even unto Tsarephath; and the captivity of Yerushalayim, which is in Cepharad, shall possess את the cities of the south. 21 And saviours shall come up on Mount Tsyion to judge the Mount of Esau; and the kingdom shall be YAHUAH’S.

Ovad’yahu (Obediah) 1:17-21

Those of Cepharad have come to be known as Cephardiym – the Cephardi (often spelled Sephardi), a term which refers to descendants of Ya’akov who lived primarily in the Iberian Peninsula until the Spanish Inquisition (still in effect). The terms essentially means
“Spanish” and Cepharad still means “Spain” in modern Hebrew.

Why does the את Cepher have more than 66 books?

We have heard the objection as to books canonized and books not canonized, which begs the question: What is canonizing a book all about anyway? The council of Nicea was the first to create a canon (read: rule of the newly formed Catholic - or "universal" - Church). The canonization of the books was well down the list of canons adopted at this meeting. The books canonized are not the same books you have in your bible, unless your bible includes Judith and the Apocalypse of Peter. If your bible contains Revelation, then you are reading a non-canonical text, at least according to Nicea.

One might ask the question: What criteria was used to canonize anyway? Answer: Who knows? The most obvious answer is: We think these are the books that fit.

We received a new canon from the council of Laodicea (yes, from the mouths of the "lukewarm") which gave us a different roster, and yes, it was different from today's books. Finally, the council of Trent canonized the modern Catholic bible which (guess what?) includes the Apocrypha. The King James Bible, until 1857, also included the Apocrypha, eliminating all doubt that the Apocrypha existed in both the Catholic and Protestant bibles.

If you are not reading the Apocrypha, then you are ignoring canonized text.

However, we who accept the Sabbath as set forth in Scripture (to be on the seventh day, not the eighth or first day, but the seventh day) are not inclined to accept the opinion of those who created a religion which merged the doctrines of the faith with elements of paganism as practiced by the Romans at that time, which they conveniently called a "canon." Instead, we look to the Textus Receptus - the text we have received in the Greek, the Aramaic, and the Hebrew.

The captivity has been set free from Roman bondage and its mark - which is Sunday worship (not described anywhere in the "Canon").

Before you quickly repeat that you cannot read 4 Ezra, 1 Maccabees, the Wisdom of Sirach, the Book of Enoch, or Jubilees because they were not "canonized", consider the source. The Essenes at Qumran considered the texts of Enoch and Jubilees valuable enough to make multiple copies. Maybe we should take their opinion over the Romans.

For quick reference, we published a Scripture Comparison Chart.

For further study on the topic of what is and is not part of the "canon":

  On Canonization

  On Canonicity: The Septuagint – Part 1

  On Canonicity: The Ethiopic Bible – Part 2

  On Canonicity: The Synod of Jamnia – Part 3

  On Canonicity: The Council of Nicea – Part 4

  On Canonicity: The Council of Laodicea – Part 5

How did you choose which books to include?

In deciding to publish the 87 books of the את Cepher, we reached many conclusions; some of which were decisions to include writings that had not been included before, and some of which were decisions to exclude writings which in some cases, were included in some texts.

We began with the books traditionally retained in the Tanakh - which includes the Torah (Instruction), the Nevi’iym (Prophets), and the Ketuviym (Writings), and we retained them in the traditional order:

Under the Torah: Bere’shiyth (Genesis), Shemoth (Exodus), Vayiqra (Leviticus), Bemidbar (Numbers, Devariym (Deuteronomy).

Under the Nevi’iym: Yahusha (Joshua), Shofetiym (Judges), Shemu’el (1&2 Samuel), Melekiym (1&2 Kings), Yesha’yahu (Isaiah), Yirmeyahu (Jeremiah), Yechezq’el (Ezekiel).

Under the Trei Asar (the Twelve): Husha (Hosea), Yo'el (Joel), Amoc (Amos), Ovadyahu (Obadiah), Yonah (Jonah), Miykah (Micah), Nachum (Nahum), Chabaqquq (Habakkuk), Tsephanyahu (Zephaniah), Chaggai (Haggai), Zakaryahu (Zechariah), Mal’akiy (Malachi).

Under the Ketuviym: Tehilliym (Psalms), Mishlei (Proverbs), Iyov (Job), Shiyr HaShiriym (Song of Solomon), R'oth (Ruth), Qiynah (Lamentations), Qoheleth (Ecclesiastes), Ecter (Esther).

Under the Sheniy Heykal (second temple): Divrei Hayamiym (1&2 Chronicles), Daniy'el (Daniel), Ezra & Nechemyah (Nehemiah).

We then reviewed those writings commonly referred to as the New Testament in 27 books. However, we reconsidered the common order.  As a result, we placed the writings in the following order:

Under the Besorah (Synoptic Gospels): Mattithyahu (Matthew), Marqus (Mark), Luqas (Luke).

Under the Ma’asiym (Acts): Ma’asiym (Act).

Under the Cepheriym Talmidiym (Disciples Epistles): Ya`aqov (James), Kepha Ri’shon (1 Peter), Kepha Sheniy (2 Peter), Yahudah (Jude).                 

Under the Cepheriym Pa'al (Paul): Timotheus Ri’shon (1 Timothy), Titus, Tasloniqiym Ri’shon (1 Thessalonians), Tasloniqiym Sheniy (2 Thessalonians), Romaiym (Romans), Galatiym (Galatians),Timotheus Sheniy (2 Timothy), Qorintiym Ri’shon (1 Corinthians), Qorintiym Sheniy (2 Corinthians), Eph'siym (Ephesians), Philippiym (Philippians), Qolasiym (Colossians), Philemon, Ivriym (Hebrews).

Under the Cepheriym Yochanon (John): Besorah Yochanon (John)Yochanon Ri’shon (1 John), Yochanon Sheniy (2 John), Yochanon Sheliyshiy (3 John), Chazon (Revelation).

We then went on to supplement the Tanakh with the additional writings found in the Septuagint. We elected to include the books and fragments that are canonical for Roman Catholics and Orthodox but not for Protestants, including Yahudith (Judith), Toviyahu (Tobit), Makkabiym Ri'shon (1 Maccabees), Makkabiym Sheniy (2 Maccabees), Chokmah Shalomah (Wisdom of Solomon), Sirach (Ecclesiasticus), Baruch Ri'shon (1 Baruch), Cepher Yirmeyahu (Epistle of Jeremiah), and Hadaccah (Additions to Esther).  Our review also allowed us to include books and fragments that are canonical for the Orthodox but not for Roman Catholics:  Ezra Sheliyshiy (3 Ezra/1 Esdras), Makkabiym Sheliyshiy (3 Maccabees), and Tephillah Menashsheh (Prayer of Manasseh).  In addition, the apocalyptic Ezra Reviy'iy (4 Ezra/2 Esdras) was included in Slavonic Bibles and we elected to include it.  In addition, we also included Baruch Sheniy (2 Baruch), and Makkabiym Reviy'iy (4 Maccabees).  From Daniy'el (Daniel), we also included Shushanah (Susanna), Tephillah Azaryahu (Prayer of Azariah), and Ba'al v'Tanniyn (Bel and the Dragon).

Once we elected to add these books, our organizational plan required modification.  We elected to first segregate the scrolls – the Megillot – from the other writings, and then we separated the writings that were written following the removal of the house of Yahudah to Babel (Babylon).  We denoted those writings as Beyt Ha'Mikdash Ha'Sheniy (Second Temple).

Under the Megillot: Shiyr HaShiriym, Ro'th, Qiynah, Qoheleth, Ecter, Hadaccah, Yahudith.         

Under the Beyt Ha'Mikdash Ha'Sheniyl: Divrei Hayamiym Ri’shon, Divrei Hayamiym Sheniy, Tephillah Menashsheh, Daniye’l, Tephillah Azaryahu, Shushanah, Ba'al v'Tanniyn, Ezra v’Nechemyah, Ezra v’Nechemyah, Ezra Sheliyshiy, Ezra Reviy`iy, Makkabiym Ri’shon, Makkabiym Sheniy, Makkabiym Sheliyshiy, Makkabiym Reviy`iy.

Finally, we elected to include three books within our binding:  Yovheliym (Jubilees), Chanoch (Enoch), and Yashar (Jasher).  We included these books immediately following the Torah as the Cepheriym Sheniy.  Yovheliym has been widely accepted in the Coptic and Assyriac traditions.  Chanoch has stubbornly prevailed, only to be rediscovered in the caves of Qumran, and Yashar has a splendid intrinsic credibility.

Our first premise in organizing the B’rit Chadasha (New Testament) was to organize in terms of the timing of the actual writing, yielding where the primacy of the synoptic gospels were concerned.  We began with Mattithyahu, a disciple of Ha'Mashiach.  We followed with the gospel of Marqus, a companion of Pa'al, and of course the writings of the doctor, Luqas.  We retained the order of his writings, in order to set Ma’asiym (Acts of the Apostles) immediately after his gospel.

The Cepheriym Talmidiym (writings of the disciples) were set out giving priority to the disciples of Ha'Mashiach including Y'aqov, Kepha, and Yahudah. We moved Yochanon's writings to the end, because of his writing in Chazon, the generally accepted last book of the traditional bible.  The Besorah of Yochanon is distinctly different from the three synoptic gospels; therefore our election was to retain the writings together with Chazon, which arguably was the last writing of all the disciples.

As to the B’rit Chadashah, we also included an additional chapter in Ma’asiym; a Chapter 29.  This decision was based upon the Sonnini Manuscript, and we relied upon three witnesses to corroborate the claim that Pa'al survived Rome and traveled on to Spain, England and beyond. First, the statement from the Muratorian Fragment dated in the 5th century:

What (27) marvel is it then, if John so consistently (28) mentions these particular points also in his Epistles, (29) saying about himself, 'What we have seen with our eyes (30) and heard with our ears and our hands (31) have handled, these things we have written to you? (32) For in this way he professes [himself] to be not only an eye-witness and hearer, (33) but also a writer of all the marvelous deeds of the Lord, in their order. (34) Moreover, the acts of all the apostles (35) were written in one book. For “most excellent Theophilus” Luke compiled (36) the individual events that took place in his presence — (37) as he plainly shows by omitting the martyrdom of Peter (38) as well as the departure of Paul from the city [of Rome] (39) when he journeyed to Spain.

Second, other writings confirm that Pa'al intended to travel into Spain.  Consider his discussion in Romaiym 15:23-24:

But now having no more place in these parts, and having a great desire these many years to come unto you; 24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.

Finally, the third witness is found in Ma'asiym 28, which, unlike the other scriptures of the New Testament, does not end with the resounding Amen.  This difficulty is cured with the addition of the 29th chapter.

Of the many books outside of the bindings of the את Cepher, there were four primary considerations that warranted the conclusion that such books would not be included in the collection: (1) primarily historical works; (2) antinomian works of the church fathers such as Origen and Marcion, (3) anti-Messianic works of the gnostic writers; (4) mystical works of early Judaism.

Three works were carefully reviewed for inclusion in the B’rit Chadashah: the Epistle of Barnabus (a later work); the Apocalypse of Peter; and the Epistle of Paul to the Laodiceans.  Laodiceans was excluded because of its pseudepigraphal origin in the hands of Marcion.  The Epistle of Barnabus was excluded as a disputed work, and authenticated by the works of Clement; an antinomian church father.  Barnabus was never included in the canonized works as its origin has been disputed since the second century.  The Apocalypse of Peter was of a similar nature.

The gnostic gospels, all of which begin with the assumption that Christ was in spirit only and not in the flesh, were excluded as anti-Messianic (antichrist) and unreliably pseudepigraphal.  This included the Gospel of Thomas, the Gospel of Judas, etc.  Ultimately, we came to agree with the conclusion of the Roman church in the fifth century that the B’rit Chadashah was made up of only twenty-seven books.

Historical books such as the works of Yosef ben Mattityahu HaCohen, (Flavius Josephus) the Antiquities of the Jews and the Wars of the Jews were excluded, because they are primarily historical in character and because of the sheer volume of the work.  However, we have elected to publish the works of Josephus separately as Yocephus Antiquities and Yocephus Wars.

The Mishnahs are another set of books that were excluded, as was the Zohar.  Although there are reasons other than the size and volume of the work in question, the scope of these multi-volume sets render their inclusion a physical impossibility.

As to the mystical books of Judaism such as the Cepher Yetzirah and the Ascension of Isaiah, such were excluded for a more sophisticated reason.

Mattithyahu 13:34-35

Yahusha spoke all these things to the multitude in parables; and He did not speak to them without a parable: 35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret (סָתַר cathar)[1] from the foundation (יָסַד yecod)[2]  of the world.[3] 

Ezra Reviy’iy 14:44-47

In forty days they wrote two hundred and four cepheriym. 45 And it came to pass, when the forty days were filled, that El Elyon spoke, saying, The first that you have written publish openly, that the worthy and unworthy may read it: 46 But keep the seventy last, that you may deliver them only to such as be wise among the people: 47 For in them is the spring of understanding, the fountain of wisdom, and the stream of knowledge.

As a consequence, the books of the early writers that fell outside of Talmudic adherence have been excluded from the את Cepher.


[1] סָתַר cathar - to hide (by covering), literally or figuratively:--be absent, keep close, conceal, hide (self), (keep) secret, X surely

[2] יָסַד yecod - a primitive root; to set (literally or figuratively); intensively, to found; reflexively, to sit down together, i.e. settle, consult:--appoint, take counsel, establish, (lay the, lay for a) found(-ation), instruct, lay, ordain, set, X sure.

[3] Psalm 78:2 I will open פָּתַח my mouth פֶּה in a parable מָשָׁל: I will utter נָבַע dark sayings חִידָה of old קֶדֶם:

Is the את Cepher a direct translation?

First, we start with the premise of our election to publish the text without redaction.  We have received many offers to eliminate this passage or that passage – one commentator has demanded we subtract every mention of the word Christ (which we set forth as Mashiach or Ha'Mashiach; i.e., the Messiah).

Many claim that the New Testament was written in Greek.  While that is true, its source when initially found was in Hebrew.  There are so many difficulties in regard to the text.  For instance, the first attempt to create a “New Testament” was the work of Marcion, who later moved in Gnosticism and was denounced by the church in 180 AD.  He claimed only one gospel – that of Luke – and 10 epistles of Paul, at least two of which he penned himself (Letter to the Laodiceans; Letter to the Alexandrians), and which contained many personal redactions and edits.  The gospels of Matthew, Mark and Luke are called Synoptic Gospels, because their source is from the city of Sinop, Turkey, the home of Marcion.

The drive to actually publish the gospels didn’t move forward until Eusibeus (St. Jerome) came to Antioch to discuss the writings with the Jews who were of the faith there.  They reported to him a gospel in Hebrew (the gospel of Matthew).  He took notes, but only fragments remain.  (See the Gospel according to the Hebrews.)  A number of the inclusions which did not appear in the Byzantine texts were taken from these fragments.  

So, a quick review of the Greek and Latin texts (again, before the Textus Receptus, we have the Codex Vaticanus and the Codex Sinaiticus – 4th and 5th Centuries respectively), indicates a source no earlier than around 380 AD (other than the forgeries of Marcion).  Even the list of those letters and writings which were gathered as a roster didn’t form until the Mauritorian fragment, which dates from the 5th Century.  The Aramaic Peshitta, on the other hand, appears as early as the 3rd century.  

Returning to our decision to publish without redaction: Our premise was to gather and publish using the best known resources.  While there are carpers and others who wrestle with their own biases concerning the practice of Judaism and those who have been slaughtered under the banner of “Jews”, and there are other critics who can find blemishes with every edition, every work, every text, every language, etc., we believe that the work in the Stephanus Textus Receptus is of a high enough quality and a work that has been sustained now for more than five centuries of scholarship for us to place our reliance there for purposes of review and publication. 

We have never claimed that our book is a Bible – a name which has its roots in paganism.  Our book is called the את Cepher, which means the divine book.  It has a Hebraic beginning, not a Greek beginning, as the Dead Sea Scrolls and other witnesses including the architectural record from antiquity validate.  

We have never claimed that the book is Jewish.  There are arguments that Judaism began with the Jeroboam heresy in the Kingdom of Yitzrael back in the 9th century BC; however, I would submit that Judaism likely began with the appointment of the seventy just prior to the receiving of the Decalogue at Ciynay (Sinai). These seventy would later translate the Hebrew cepheriym into Greek for Ptolemy to create the Septuagint.  These seventy came to be called the Sanhedrin, who were disbanded for several centuries following the expulsion from the Holy Land in the second century AD.  Modern Judaism derives from the coalescing of the Babylonian Talmud in the 4th century, which in its adoption of the Mishneh (the duplicate), appears to be primarily derived from the practices of the Pharisees now under a Rabbinical leadership paradigm.  The Jewish Holy Book is in the Kerarite tradition, the TaNaKh; but in the orthodox tradition, the Babylonian Talmud, with its accompanying Misneh.  We have never claimed that the את Cepher was a TaNaKh, a Talmud, or a bringing forth of the Mishneh

Who were the translators of the את Cepher scriptures?

Most of our work was transliteration, rather than translation. The translations were accomplished through Strong's concordance, with cross references to other translation software programs, to the extent that translation was used.  We relied on existing English translations which were in the public domain (Tyndale, the 1611 KJV, the Stephanus Textus Receptus, and the Masoretic Hebrew) as foundational texts.  New translations were had only in a few locations: the Song of Solomon, and Zechariah 5 are the two major departures, and they were derived from the Masoretic text.  The conclusion concerning Matthew 1 was done in accord with Peshita, and the conclusion in Matthew 23 was first reached by Nechemiah Gordon in reliance on the Shem Tov gospel of Matthew.

Both the Preface of the book (click the SEE INSIDE link on our home page) and the “Our Story” page provide detailed information about the process and the individuals involved.  This project has been a labor of love that originated from a genuine calling by Yahuah and the guidance of the Ruach Ha'Qodesh; neither of which required a specialized degree from a theological seminary or a Hebrew university.  In truth, Yahuah has long been using similarly uncredentialed men and women to accomplish his kingdom purposes, so it should come as no surprise to anyone that he has once again done so in choosing us to publish the את Cepher scriptures.

What were the source texts?

The את Cepher translators used many resources.  We looked at the Masoretic text, the Septuagint, the Greek Textus Receptus, the Peshitta Aramaic, as well as the Hebraic translation of the Textus Receptus in the New Testament.

Our source text for the English was the Tyndale Bible and the KJV.  In the original languages we used the Masoretic Hebrew Text, the Greek Septuagint, the Greek Textus Receptus.  We also looked at the Hebrew New Testament which was translated from the Greek Textus Receptus and yes we looked at the Peshitta text also.

Why are some books considered pseudepigraphal?

We enter into that moment when those issues most volatile are presented before the reasoning public, and discuss why we have attributed some of the works of Pa'al (Paul/Sha'ul) himself, and denoted others as pseudepigraphal works. Let us consider this issue in order.

First, we begin with a petition in prayer that the Ruach HaQodesh would reveal all truth in this matter as we discuss it. There are so many today who worship the teaching of “Paul” at the expense of all other scripture – even subjecting the gospels to Paul’s review of them, filtering the words of HaMashiach through Paul, the words of Moshe through Paul, the words of David, Solomon, Zachariah, Joel, Isaiah, etc. through Paul, and if in conflict, Paul prevails.

For those of you whose theology is more substantially rooted in the teachings of Paul than even the teachings of Mashiach, this discussion will most likely fail to reach you, as your conclusion has been reached notwithstanding the hard evidence to the contrary. For those who are capable of considering this issue with an open mind, I will proceed cautiously, so as to raise a few issues to help you along the way as to why we reached the conclusions we did.

This term – pseudepigraphal – is the mixing of two words: pseudo and epigraph. Pseudo does not necessarily mean that it is false, but rather intentionally illusory. For instance, a pseudonym or pen name has been used throughout modernity without an intent to deceive, whether you are discussing George Sand or Mark Twain. Epigraph is another word for signature. A pseudepigraphal work is a work that has been placed under the signature of someone who did not directly write the work, but it was placed under his or her name. It is a work that is composed as if it were written by a person from the past (the “attributed author”), while the actual author was someone else (sometimes anonymous). Usually the attributed author is either a famous person from the remote past, or the actual author’s own teacher, but penned after his death. It should not be assumed that these are false writings, as a pseudepigraphal work says nothing about the value of the work's content, but denotes its attributed authorship. There is, however, an issue of intrinsic credibility that attends to a work, particularly when those who espouse the works are claiming that Paul was the direct recipient of heavenly inspiration.

The practice of authoring a work centered on the ideas of a particular teacher under the teacher’s name, even though the teacher was far removed from the document, was a practice common in antiquity. For instance, many of the “Letters of Socrates” were composed as if written by Socrates himself in the 5th century BC. However, they were actually written for the first time well after his death in the first century AD. It is important to note the timing of this writing and this practice, as it is consistent with the earliest Greek texts of the New Testament. The practice allowed the teachers during the Pax Romana to point to authoritative texts in furtherance of their teachings of the ideas of the masters whose views they espoused.

The thirteen letters attributed to Paul are without question, the least credible documents in all of scripture. Virtually all of the Old Testament, including Ecclesiasticus, Esdras, Judith, Yovheliym (Jubilees) and Enoch were found in the Dead Sea Scrolls. The texts of Yechezq’el (Ezekiel), Yeshayahu (Isaiah) and Psalm 119 were word-for-word and letter-for-letter with the modern Tanakh. Without question the Torah is the most perfected text in the world, and the assurances of credibility are unmatched by any civilization in regard to any solemn works.

Let us then discuss what is called in the common vernacular the New Testament. Here, the accepted roster (and the roster we have set forth in the Eth Cepher) is a compilation of 27 segregated writings. All of the Roman-based theologians claim that the originals (none of which exist) were written in Greek. However, the first written gospel of the modern era was a writing in Hebrew given to Eusebius Sophronius Hieronymus also known as St. Jerome when he visited the church in Antioch. Eusebius made his first attempt to learn Hebrew from one of the Yahudiym following HaMashiach in Antioch, and was guided by a group of Netzeriym (Yahudiym believers) in Antioch. It was here that the gospel was first recorded in writing, and it was done in Hebrew. The fragments of this gospel are known today as the Gospel according to the Hebrews, which the Netzeriym considered to be the true gospel of Matthew.[1]  It was Eusebius/Jerome who translated this gospel into Greek.[2]

Consider now that the person with whom Eusebius/Jerome worked was a certain Paulinus; the newly ordained Bishop of Antioch. Paulinus was a competitor to take the helm of the called out assembly at Antioch. His competitor was a certain Meletius, who had been consecrated by and claimed the theology of the Arians (similar in theology to today’s Jehovah’s Witnesses). Paulinus held the post as Bishop from 362 to 388, and he was the one who ordained Eusebius/Jerome as a priest. Interestingly enough, Paulinus had been ordained as Bishop by a certain Lucifer of Calaris. Id.

The four oldest manuscripts of the New Testament are in order, the Codex Alexandrius, written in the fifth century; the Codex Ephraemi Rescriptus, also written in the fifth century (almost unreadable), the Codex Sinaiticus, believed to have been written in the fourth century, and the only one of the four which contains all 27 books, and finally, the Codex Vaticanus written in the fourth century, and missing 1 Timothy, 2 Timothy, Titus and Philemon.

Now we have arrived at several difficulties. First, we discover that no text of Paul exists prior to Eusibeus/Jerome’s undertaking to transcribe the first bible. He is ordained by a fellow named Paulinus, and the Jewish Rabbi known by the Netzeriym in Antioch as Sha’ul emerges as Paul. The fallen angel identified as Heylel, son of the howling morning in Yeshayahu 14, is suddenly the subject of a name substitution (not a translation or transliteration) at the hands of Eusebius/Jerome, and the Hebrew הֵילֵל heylel becomes Lucifer. One wonders how he reached that conclusion. You may recall that it was Eusibeus/Jerome who placed the two horns on Moshe’s head.

Further, another early witness to the writings of Paul, Clement of Rome, writes in his own letter to the Corinthians a mention of a single epistle of Paul (1 Clement 47.1). 1 Clement also tells us that Paul had been "driven into exile ... (and) reached the farthest bounds of the West" (5.5,6). This testimony is consistent with the 29th chapter of the book of Acts, included in the את Cepher, and consistent with the testimony of the Muratorian fragment. Again, the earliest extant copy (in the Codex Alexandrinus) of 1 Clement dates from the fifth century and the earliest reference to 1 Clement is made in the 4th century history of Eusebius/Jerome. (Hist. Eccl. 3,16,38; 4,22).

The testimony of Justin Martyr, who, in the mid-2nd century, discussed the apostolic mission to the Gentiles at length. Justin Martyr makes no mention of Paul or his epistles, not even when arguing the point that “circumcision was unnecessary.” There is no reference to Paul in the fragments that are available in the work of Hegesippus (110-180), who was a contemporary of Justin and himself a Yahudiym.

So, we are left with the earliest list containing all of Paul's letters in the Muratorian fragment. This fragment self-dates from the late 2nd century, although the fragment itself is a copy from the fifth century. Its author is unknown and the list takes its name from its 18th century Italian discoverer Muratori. The Muratorian fragment indicates the difficulty in ascertaining the validity of the authorship of the Pauline epistles, stating at one point the following: “Moreover there is in circulation an epistle to the Laodiceans, and another to the Alexandrians, forged under the name of Paul.”

While we consider these difficulties, we cannot avoid a discussion of Marcion of Sinope (85 – 160 AD). Marcion was a self-proclaimed Bishop of the early church in Sinope who completely rejected the existence of the deity described in the Hebrew Scriptures and in distinction affirmed the Father of Christ to be the true God as separate from YUHUAH, ELOHAY of Avraham, Yitzak, v’Ya’aqov. He was denounced by the church fathers and chose to separate himself from the church leadership thereafter. However, he is often considered to have held a pivotal role in the development of the New Testament canon.

Marcion came to conclude that many of the teachings of Jesus as interpreted by Paul were inconsistent with the actions of YAHUAH. Marcion responded by developing a dualist system of belief around the year 144. This dual-god notion allowed Marcion to reconcile contradictions between the Covenent / Torah / Gospel of the Old Testament and the Gospel message as proclaimed by Jesus, in the interpretation of Paul. Marcion affirmed Jesus to be the savior sent by the Heavenly Father, and Paul as his chief apostle. In contrast to the practice of the Netzeriym, Marcion declared that Christianity was in complete discontinuity with Judaism and entirely opposed to the Old Testament message. Marcion did not claim that the Hebrew Scriptures were false. Instead, Marcion asserted that they were to be read in an absolutely literal manner, thereby developing an understanding that YAHUAH was not the same god referenced by Jesus.

Marcion called the ELOHIYM of the Old Testament the DEMIURGE, or the creator of the material universe, and labeled YAHUAH as a jealous tribal deity of the Jews, whose TORAH was legalistic (where have we heard that before?) reciprocal justice, and who punished mankind for its sins through suffering and death. Marcion asserted that the god professed in the gospel was an altogether different being; a universal god of compassion and love (whose mercy endures forever?) who looks upon humanity with benevolence and mercy. Marcion also produced his Antitheses contrasting the Demiurge of the Old Testament with the Heavenly Father of the New Testament. Ultimately, Marcion denied that YAHUSHA had come in the flesh, as he claimed that the body of HaMashiach was only an imitation of a material body. He therefore denied the bodily birth, death, and resurrection and thereby denied the historic Christian Gospel.

Marcion proposed his unique New Testament canon. His canon consisted of only eleven books grouped into two sections: the Evangelikon, being an edited version of the Gospel of Luke, and the Apostolikon, a selection of ten epistles of Paul the Apostle, whom Marcion considered the correct interpreter and transmitter of YAHUSHA’S teachings. You will again note that only ten letters – not fourteen – are referenced by Marcion.

So, we have a serious issue here concerning the validity of the Cepheriym Pa'al. In our understanding and rendition of the books traditionally housed in the New Testament, we have set forth the collection of the 27. We specifically considered and did not include the Letter to the Laodiceans (determined to be a Marcion forgery), the Epistle of Barnabas, and the Apocalypse of Peter, although the latter had been canonized in the early church. We did elect, as stated in our preface, to include the 29th chapter of the book of Acts from the Sunini manuscript, which we believe to be sufficiently witnessed to warrant its inclusion. Our delineation as to the authorship of the letters of Pa'al is taken directly from the original translation of the King James Bible, where the authorship is specifically proscribed. The order of the Pauline manuscripts comports with the travels of Pa'al as set forth in the book of Acts, and we have segregated the books into those which were not denoted as pseudepigraphal by the KJV interpreters, from those that were.

An in-depth review of this subject is in order for any student of scripture, as there are many commentators who disagree that our inclusion of 1 Timothy, 2 Timothy and Titus as non-pseudepigraphal works is accurate, given that they (the Pastoral letters) were omitted by Marcion (together with the book of Hebrews), and went without mention in the early church, being omitted in the fourth century Codex Vaticanus. Other commentators also believe that 2 Thessalonians may be a later pseudepigraph attributed to Pa'al, which would leave Pa'al as the author of Romans, Galatians, and 1 Thessalonians.

I will conclude this discussion with the following admonition. The pursuit of the truth calls for spiritual maturity and intellectual discernment. If you are grafted into the root (see Pa'al’s discussion in Romans 11) then you are grafted into a Hebrew root – a root based in the covenant between YAHUAH and Avraham, Yitzakh and Ya’aqov, whose birthright was divided, being granted to Ephraim (a great company of nations), Menashsheh (a great nation), and Judah (the scepter in his hand, and the lawgiver between his feet). Or else, “Ye worship ye know not what: we know what we worship: for salvation is of the Yahudiym. Yahuchanon 4:22.

[1] Rebenich, Stefan (2002), Jerome, p. 211.

[2] Pritz, Ray (1988), Nazarene Jewish Christianity: from the end of the New Testament, p. 50. 

What is the Aleph Tav?

Many of the Greek translations set forth the statement made in Chizayon (Revelation) thusly:

Chizayon 1:8

I am Alpha and Omega, the beginning and the ending, says the Lord, which is, and which was, and which is to come, the Almighty.

We note for purposes of transliteration, first, that the English translators used the word “Lord” (capital “L”, lower case “ord”) for the Greek word κυριος (kurios) meaning “master”.  In the את Cepher we have translated this word as Adonai. The word that has been translated as “God” is θεος (theos) and is the Greek word used to replace the Tetragrammaton, which is set forth in the Hebrew cepheriym, and which we have transliterated as Yahuah.  So in our first iteration of this phrase, we set forth the following revision:

I am Alpha and Omega, the beginning and the ending, says Adonai, which is, and which was, and which is to come, Shaddai.

The use of the phrase “Alpha and Omega” is Greek, yet the book Chizayon tells us within the text itself that it is first set forth in Hebrew:

Chizayon 9:11

And they had a king over them, which is the angel of the bottomless pit, whose name in the Ivriyt (Hebrew) tongue is Abaddon, but in the Greek tongue has his name Apollyon.

Chizayon 16:16

And he gathered them together into a place called in the Ivriyt (Hebrew) tongue Armageddon.

When we look at this phrase in Hebrew, something else emerges entirely.  Below, is this verse in Hebrew, and its transliteration in English follows.

אני האלף והתותחלה וקצה נאם אדונעי ההוה ההיה ויבוא שדי

Ani h’Aleph v’tav; techilah’ v’qatseh; ha’hava’ ha’hawyah, u’yebua, Shaddai

Ani h’aleph v’tav – I am the Aleph (א) and Tav (ת).  As in the Greek, the Aleph is the first letter of the Hebrew Aleph-bet (alphabet), and the Tav is the last letter.  [The remainder of the phrase is techilah’ meaning the beginning or commencement, v’qatseh, meaning the outermost end, ha’hava, meaning the breath that is, a form of to be, ha’hayah, meaning that which was, again a form of to be, and v’yebua, meaning in its literal sense, he who is of the Yerushalayim to come, again a form of to be. (Yevuc was the original name of Yerushalayim). Shaddai means the Almighty].

Having distinguished between the Greek word κυριος (kurios) and θεος (theos), we can conclude that the speaker here is he who sits at the right hand of ha’Av (the Father): Yahusha HaMashiach.

What does it mean, that HaMashiach should refer to himself as the Aleph Tav?  Let us consider each of these letters separately.

The Aleph is a letter which began in the Paleo-Hebrew as a depiction of an ox head.  This ox head, when turned to point upward, is the modern capital “A” of our alphabet.  This symbol conveys the power found in the horns of the ox, and its subsequent authority. However, there is nothing wasted in the Hebrew; even the spelling of the letter Aleph (אלפ), has its own intrinsic meaning.

The ox head became the symbol of leadership and in meaning is distinguished from the letter resh (ר), from which the word rosh (as in Rosh Hashanah) is derived.  Rosh denotes the first leader – the chief.  The Aleph denotes the heavenly primacy; that is to say, the first position in all things.  The modern Aleph (א) again is so very interesting, in that it depicts the whole of the concept in the revealing of the Ayn Sof – the infinite who occupies infinite dimensions infinitely – to mankind.  In its essence, the modern Aleph has a yod (י) above and a yod (י) below, divided yet connected by the mediator vav (ו) we call ben Elohiym (Son of Elohiym).  The letter Aleph then depicts the yod (the right hand of Elohiym), the yod (the left hand of Elohiym) and the vav (the mediator ben Elohiym – Ha'Mashiach).   It is of some consequence that the yod on earth (the hand of Elohiym on earth) is connected to the yod in the heavens (the hand of Elohiym in the heavens) by means of the vav, which means the nail.  Behold the nail (ה then ו), behold the hand (ה then י).

The term Aleph (Aleph-lamed-phe) means in its essence the oxhead, the shepherd’s staff, and the mouth or voice.  Aleph as spelled out means the voice of the chief shepherd (or divine shepherd). It is also of some interest to those who follow the geometry of Hebrew, that this construction of the modern Aleph as yod-yod-vav, leaves in its wake a gematria of 26, which is the divine gematria of the tetragrammaton we transliterate as Yahuah (again, יהוה).  Fascinating, isn’t it?

What of the Tav?  The Tav in Paleo Hebrew was a mark that amounts to the crossing of two sticks to form some kind of a “t”.  When the “t” is turned to an angle, it becomes an “X” of some sort, and of course, marks the spot.

The Tav is expressly declared to be a mark of salvation in the will of Yahuah.  Consider this passage in Yechezq’el (Ezekiel):

Yechezq’el 9:4

Yahuah יְהֹוָה said אָמַר to him, Go through עָבַר the midst תָּוֶךְ of the city עִיר, through the midst תָּוֶךְ of Yerushalayim יְרוּשָׁלַם, and set תָּוָה a mark תָּו upon the foreheads מֵצַח of the men אֱנוֺשׁ that sigh אָנַח and that cry אָנַק for all the abominations תּוֹעֵבָה that be done עָשָׂה in the midst תָּוֶךְ thereof.

Now the word “mark” that is found in this passage is in the Hebrew Tav (תו).  All those who were found in Yerushalayim without this “mark” were slain.  The mark – the Tav – is the mark of salvation; a mark of protection.

We see another example of the mark of Yahuah being used to protect in Bere’shiyth:

Bere’shiyth (Genesis) 4:15

Yahuah יְהֹוָה said אָמַר to him, Therefore כֵּן whosoever slays הָרַג Qayin קַיִן, vengeance shall be taken נָקַם on him sevenfold שִׁבְעָתַיִם. And Yahuah יְהֹוָה set שׂוּם a mark אוֺת upon Qayin קַיִן, lest בִּלְתִּי any finding מָצָא him should kill נָכָה him.

Here the Hebrew word is owth (אוֺת), spelled Aleph-vav-tav, which is to say the Aleph Tav, attached to one another by the vav – the nail. We saw a similar connection in the construction of the modern Aleph (where two yods are connected by the vav), and the meaning here is similar.  The name for the sign or mark that rescues Qayin from being slain by his brothers and sisters is the divine Aleph Tav fixed with the nail of Vav; the sign itself was the Tav.  [There is a similar connection found in the name David (דוד).  Here the dalet (meaning the door or doorway) is connected to the dalet (again the door) by means of the vav (the nail).

The Magan David (star of David) which, in its form, is the Paleo Hebrew dalet representing the door to kingdom in the heavens (pointed upward) and the Paleo Hebrew dalet representing the door to the kingdom on earth (pointed downward).  It is not complete without the inclusion of the Paleo Hebrew vav in the center (representing the nail of Ha'Mashiach) which fixes the two together.

So we see in the Aleph the divine mystery of Elohiym, and in Tav the mark of salvation.  Consider the following:

Chizayon 7:1-3

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 2 And I saw another angel ascending from the east, having the seal of the living Elohiym: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, 3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our Elohiym in their foreheads.

In Yechezq’el we see a mark being set on the foreheads of those who would be spared, and the mark was the Tav – the sign of the two crossed sticks.  Here, at the end of the age, we see a seal being fixed – the seal of the living Elohiym – on the foreheads of those who would be spared the damnation that follows. Is it not the Tav?

Consider this crossing of the sticks again for a moment:

Yechezq’el 37:15-17

The word דָּבָר of Yahuah יְהֹוָה came again unto me, saying אָמַר16 Moreover, you son בֵּן of man אָדָם, take לָקַח you one אֶחָד stick עֵץ, and write כָּתַב upon it, For Yahudah יְהוּדָה, and for the children בֵּן of Yisra’el יִשְׂרָאֵל his companions חָבֵר: then take לָקַח another אֶחָד stick עֵץ, and write כָּתַב upon it, For Yoceph יוֹסֵף, the stick עֵץ of Ephrayim אֶפְרַיִם, and for all the house בַּיִת of Yisra’el יִשְׂרָאֵל his companions חָבֵר17 And join קָרַב them one אֶחָד to another אֶחָד into one אֶחָד stick עֵץ; and they shall become one אֶחָד in your hand יָד.

Sticks may be a generous interpretation here.  The word in Hebrew is עֵץ `(etz) which means a tree.  What kind of tree, you might ask?  Well, an olive tree.

Yirmeyahu (Jeremiah) 11:16

Yahuah called your name, a green olive tree, fair, and of goodly fruit: with the noise of a great tumult he has kindled fire upon it, and the branches of it are broken.

Romayim (Romans) 11:17-24

And if some of the branches be broken off, and you, being a wild olive tree, were graffed in among them, and with them partakes of the root and fatness of the olive tree; 18 Boast not against the branches. But if you boast, you bear not the root, but the root you. 19 You will say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off, and you stand by faith. Be not high minded, but fear: 21 For if Elohiym did not spare the natural branches, take heed lest he also not spare you. 22 Behold therefore the goodness and severity of Elohiym: on them which fell, severity; but toward you, goodness, if you continue in goodness: otherwise you also shall be cut off. 23 And they also, if they do not abide still in unbelief, shall be graffed in: for Elohiym is able to graff them in again. 24 For if you were cut out of the olive tree which is wild by nature, and were graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?   

Chizayon 11:3-4

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 4 These are the two olive trees, and the two menorahs standing before the Elohiym of the earth.

We have almost answered the question concerning the Tav.  Consider that the tree is called in Hebrew עֵץ `(etz); and that a branch (נצר netzer) shall grow out of the roots of Yishay (Jesse)(Yesha’yahu 11:1); and that the town of Natsareth (נצרת Netzerath) is the place of the Branch, and that נצר netzer means the seed of the tree, and that Yahuah was marked on the cross (which Kepha (Peter) refers to as a tree (etz) Kepha Ri’shon 2:24) as the Natsariy (נצרי), that therefore his followers might be known as the Natsariym (נצרים).

The Tav, the two crossed sticks, the two crossed trees, ultimately, is Yisrael.

Yirmeyahu 31:31-34/Cepher Ivriym (Hebrews) 8:8-12

31 Behold, the days come, says Yahuah, that I will make a Renewed Covenant with the house of Yisra’el, and with the house of Yahudah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Mitsrayim; which my covenant they broke, although I was a man unto them, says Yahuah: 33 But this shall be the covenant that I will make with the house of Yisra’el; After those days, says Yahuah, I will put my Torah in their inward parts, and write it in their hearts; and will be their Elohiym, and they shall be my people. 34 And they shall teach no more every man his neighbor, and every man his brother, saying, Know את-Yahuah: for they shall all know me, from the least of them unto the greatest of them, says Yahuah: for I will forgive their iniquity, and I will remember their sin no more.

Romayim 11:26

And so all Yisra’el shall be saved:

Let’s us conclude, if even possible, with a discussion of the Aleph Tav as joined together.  The Aleph is the written expression of the divine mystery of Elohiym, while the Tav is the mark of Salvation that is ultimately all Yisra’el.  (Halleluyah!).

As Rabbi Dov Ber put it, the first words in Scripture are Barashiyth Bara Elohiym Eth . . . which means that In the beginning, Elohiym created eth – the Aleph Tav.  The Aleph Tav preceded the creation of the heavens and preceded the creation of the earth!  Because the Aleph is the first letter, and the Tav the last, it is equally true that the word eth also means Aleph through Tav (and all points in between).  In short, the Aleph Tav represents every Word (omer) of Elohiym.  Another Rabbi, Rabbi Shneur Zalman of Liadi, stated that if the letters were to depart even for an instant, all of creation would become absolute nothingness!  Well said.  Let’s see how Yochanon (John) said it:

Yochanon 1:1-3

In the beginning was the Word, and the Word was with את Elohiym, and the Word was Elohiym. 2 The same was in the beginning with את Elohiym. 3 All things were made by him; and without him was not anything made that was made. 4 In him was life; and the life was the light of men. 5 And the light shines in darkness; and the darkness comprehended it not.

So, the Aleph Tav? It means not only the spoken Word, and the Written Word of Elohiym, but every Word in His contemplation, and its marker in the sacred scriptures is to denote that the referenced object of the mark had been written first in the heavens.  You might call it divine.

I leave you with the parting words of Yochanon in the Chizayon of Yahusha Ha'Mashiach:

Chizayon 22:13-14

I am the Aleph Tav; the beginning and the end, the first and the last. 14 Blessed are they that do his commandments, that they may have right to the tree of life (etz chayim), and may enter in through the gates into the city.

Where did you find the Aleph Tavs in the New Testament?

One of the many resources that we used in compiling the את Cepher scriptures was a
Hebrew translation of the Textus Receptus. In the text are references to the Aleph Tav.

Here is a sample below from John 3:16
כי־אהבה רבה אהב האלהים את־העולם עד־אשר נתן את־בנו את־יחידו למען אשר לא־יאבד כל־המאמין בו כי אם־יחיה חיי עולם׃

Our goal was to uniform the text all the way through, and also to give the reader the
Hebraic roots of the scriptures in the B’rit Hadasha (New Testament).

How are the sacred names transliterated?

This collection of the את Cepher scriptures sets forth the Name of and makes references to our Creator as he identified himself to us in his set-apart (holy) Word, and restores the names of people and places found in the original Ivriyt (Hebrew) language which have been transliterated into English (and Spanish).

We make mention herein of the name Yahuah (יהוה‎). The name יהוה‎ is a name that went unmentioned for over two millennia. The construct of these four letters is one that is common in modern Hebrew, where the yod is pronounced with the vowel ah, creating Yah (יָהּ). This name stands alone as Yah 45 times in the Tanakh, Ex 15:2; Ex 17:16; Ps 68:4; Ps 68:18; Ps 77:11; Ps 89:8; Ps 94:7; Ps 94:12; Ps 102:18; Ps 104:35; Ps 105:45; Ps 106:1; Ps 106:48; Ps 111:1; Ps 112:1; Ps 113:1; Ps 113:9; Ps 115:17; Ps 115:18; Ps 116:19; Ps 117:2; Ps 118:5; Ps 118:14; Ps 118:17; Ps 118:18; Ps 118:19; Ps 122:4; Ps 130:3; Ps 135:1; Ps 135:3; Ps 135:4; Ps 135:21; Ps 146:1; Ps 146:10; Ps 147:1; Ps 147:20; Ps 148:1; Ps 148:14; Ps 149:1; Ps 149:9; Ps 150:1; Ps 150:6; Isa 12:2; Isa 26:4; Isa 38:11.  

In Shemoth (Exodus) 3:14, Elohiym gives his name as אֶהְיֶה אֲשֶׁר אֶהְיֶה (Ehyah Asher Ehyah), translated most basically as "I am that I am" (or "I will be that I will be"). יהוה then establishes the vocalization Yahuah where the vav is used in its vowel form as an “u” (oo), rather than declaring the vowel as a jot beside the consonant heh. So the yod is pronounced “yah” and the heh is pronounced with the vav as “hu” (hoo). This is easily recognized when you consider the transliterated name of many of the prophets, such as Yesha`yahu, Yirmeyahu and so on. The tetragrammaton concludes with a single heh, which carries the same jot as the yod, that is the mark ah. Therefore, the pronunciation is yah-hoo-ah, or, Yahuah.

To ignore the ha at the end is a disservice (as in the pronunciation Yahweh), as the ha is the breath of the Father within His own name. This claim is supported with the following example concerning the change of the name of Avram to Avraham.  

Neither shall your name any more be called Avram אַבְרָם, but your name shall be Avraham אַבְרָהָם; for a father of many nations have I made you.
Bere’shiyth (Genesis) 17:5

Here, the ha is breathed into Avram, and the covenant is expressed as an everlasting covenant. The breath of life was then poured into Avraham’s wife Sarai שָׂרַי, who became Sarah שָׂרָה in Bere’shiyth (Genesis) 17:15.  For this reason, pronunciations such as YahwehYahvehYahvoh, or Yahvah are not widely disparate: Yahueh instead of YahuahYahveh instead of Yahueh; however Yahuah is the more accurate.  

We have set forth the name of Messiah as Yahusha (יהושע), partly because this name is identical to the name we have set forth in Bemidbar (Numbers) describing the Ephrayimiy Husha, Joshua the son of Nun, who was selected as one of the twelve to spy out the Promised Land during the beginning of the Exodus. 

Of the tribe הטֶּמַ of Ephrayim אפרים, Hushaהוּשׁע  the son בּן of Nun נוּן.
Bemidbar (Numbers) 13:8

These are the names שֵׁם of the men אֱנוֺשׁ which Mosheh מֹשֶׁה sent שָׁלַח to spy out תּוּר the land אֶרֶץ. And Mosheh מֹשֶׁה called קָרָא Husha הוּשׁע  the son בֵּן of Nun נוּן Yahusha יהוּשׁע.
Bemidbar (Numbers) 13:16

In the Masoretic text, you see the name Yahusha spelled in the Hebrew yod (י) heh (ה) vav (ו) shin (ש) vav (ו) ayin (ע) or Yahushua. Therefore, the assumption is that Mosheh added not only YAH – the name of He who visited Mosheh at the burning bush, but also added the vav to create “shua” as the ending syllable.    

Strong's Hebrew Dictionary 7737 sets forth שָׁוָה “shua” as the word shavah.  Its usage within the KJV means to level, i.e. equalize; figuratively, to resemble; by implication, to adjust (i.e. counterbalance, be suitable, compose, place, yield, etc.):--avail, behave, bring forth, compare, countervail, (be, make) equal, lay, be (make, a-) like, make plain, profit, reckon.

Therefore, the name Yahushua can be understood as Yah, which is the shortened name of the Father, HU (in the Hebrew (הוא)), which means “he”, and finally “shua”, which means makes level or equal. Therefore, in this analysis Yahushua means: Yah is He who makes equal. The term Yah is found in 45 verses in the Tanakh, including ...

Yah יה is my strength עז and song זמרת, and he is become my yeshua (salvation) ישׁוּעה: he זה is my El אל, and I will prepare him a habitation נוה; my father's אב Elohiym אלהים, and I will exalt רוּם him.
Shemoth (Exodus) 15:2 

Yahusha has a wonderful meaning. Strong’s H3467 declares that ישׁע (yâsha’) is used as a primitive root, meaning properly: to be open, wide or free, that is, (by implication) to be safe; causatively to free or succor: to avenge, defend, deliver, help, preserve, rescue, to be safe, to bring or to have salvation, to save, or to be a Savior, or to get victory. We have elected to publish the name Yahusha, in the first instance because it is the most accurate transliteration of the name given to the Messiah, as he was given the same name as Husha / Yahusha son of Nun, whom the English world has always called Joshua. However, the name Yahusha means I AM HE who avenges, defends, delivers, helps, preserves, rescues, saves, brings salvation, your Savior, who brings you to victory.

Yahusha – The Messiah’s real name

Have you ever wondered what the name of Jesus might have been during the time when he was here on earth? If you were to seek out the ancient, historic name, what would you find? Would you find the name Jesus? What if I told you that the name Jesus wasn’t at all seen in any English language literature until the year 1704 … and that it was found in a forged document? What if I told you that the Greek name was Iesous, and that the name found in the 1535 Coverdale bible, the 1560 Geneva bible, and the 1611 King James bible, was Iesus (ee-yay-sus)? Would you wonder if that could have been his ancient name?

When you ponder this a bit more, you have to ask yourself if Joseph and Mary (Yoceph and Miryam) - both descendants of King David living in the Holy Land - would have used a Greek name like Iesous. Would they? And what about the angel who directed them; would he have given them a Greek name for a child who would come to sit on the throne of David, who was a direct descendant of Avraham, Yitschaq, and Ya’aqov (Abraham, Isaac, and Jacob), a son of Yahudah and Perets (Judah and Perez) – in short, a Hebrew. You might recall Yoceph receiving an instruction from an angel concerning the name to be placed on the child:

But while he thought on these things, behold, the angel of Yah appeared unto him in a dream, saying: Yoceph, son of David, fear not to take unto you את Miryam your woman: for that which is conceived in her is of the Ruach Ha’Qodesh. 21 And she shall bring forth a son, and you shall call his name Yahushafor he shall save his people from their sins.

Mattithyahu (Matthew) 1:20-21 

If we conclude that his Hebrew parents, living in a Hebrew culture, where the high language was Hebrew, would have given their child a Hebrew name, and not a Greek or Aramaic name, then we can begin our research to determine what that name might be.

When it comes to the son of Yahuah – the ben Elohiym - there are many names being taught today. Most in the English speaking world say Jesus, but we know that the latin Iesu (pronounced yeh-shu) was spelled Jesu (pronounced yah-su) in the German, which was brought into England with the rise of the Germans William and Mary following the Glorious Revolution of 1689, and thereafter mispronounced Jesu (jay-su) by the British, who would come to marry the Germanic mispronunciation Jesu with the English tradition of Iesus to arrive at the name Jesus, as published in the 1789 Benjamin Blaney version of the King James Bible.

But, we have a problem, as there is no letter “J” in the ancient Hebrew.

While there are those who claim the Hebrew name is Yeshuah, we don’t believe this is true. While the Cepher™ sets forth the word yeshu’ah in many places, we do so because the word means salvation, as does the word yesha.

Yesha (יֶשַׁע) (Strong's H3468)  or יֵשַׁע yêshaʻ; from H3467 (yâshaʻ); generally is construed as meaning liberty, deliverance, prosperity: i.e., safety, salvation, or saving.

Yeshu’ah (יֵשׁוּעַ) (Strong's H3442), is specified as being for H3091; and means he will save; Jeshua, the name of ten Israelites, also of a place in Palestine:—Jeshua.

But what is H3091?

Strong's Hebrew Dictionary tells us this is Yehoshua (יְהוֹשׁוּעַ), which they say is from H3068 (יְהֹוָה) and from H3467 which is Yasha (יָשַׁע) a primitive root meaning to be properly, to be open, wide or free, i.e. (by implication) to be safe; causatively, to free or succor: to help, to preserve, to rescue, to be safe, to bring or to have salvation, to be saved or the savior; to get victory.

Strong’s goes on to tell us the Yehoshua is the name of the Jewish leader:—Jehoshua, Jehoshuah, or Joshua.  But Strong’s is obfuscating the truth. When you actually look at the text, you find the following Hebrew word given for the name Joshua:


We have therefore set forth the name of Savior as Yahusha (יהושע), partly because this name is identical to the name we have set forth in Bemidbar (Numbers) describing the Ephrayimiy Husha, the son of Nun, who was selected as one of the twelve to spy out the Promised Land during the beginning of the Exodus.

Of the tribe of Ephrayim, Husha the son of Nun.

Bemidbar (Numbers) 13:8

These are the names of the men which Mosheh sent to spy out the land. And Mosheh called Husha the son of Nun Yahusha.

Bemidbar (Numbers) 13:16 

In the Masoretic text, you see the name Yahusha spelled in the Hebrew as yod (י) heh (ה) vav (ו) shin (ש) vav (ו) ayin (ע) or Yahushua (or the same is construed using the nikkudoth, placing the qibbuts beneath the shin to inflict the vowel “oo” as the pronunciation of the shin, although it is followed by the vowel pathach beneath the ayin).  Therefore, the assumption is that Mosheh added not only Yah – the name of He who visited Mosheh at the burning bush – to the front of the name of Husha, but also added the vav to create “shua” as the ending syllable.   

Strong's Hebrew Dictionary 7737 sets forth שָׁוָה “shua” as the word shavah.  Its usage within the KJV means to level, i.e. equalize; figuratively, to resemble; by implication, to adjust (i.e. counterbalance, be suitable, compose, place, yield, etc.):--avail, behave, bring forth, compare, countervail, (be, make) equal, lay, be (make, a-) like, make plain, profit, reckon.

Therefore, the name Yahushua is a Masoretic construction.

Yahusha, conversely has a wonderful meaning.  Strong’s H3467 declares that ישׁע (yâsha’) is used as a primitive root, meaning properly: to be open, wide or free, that is, (by implication) to be safe; causatively to free or succor: to avenge, defend, deliver, help, preserve, rescue, to be safe, to bring or to have salvation, to save, or to be a Savior, or to get victory. We do not see the Masoretic generosity is Yasha:


A mere pathak is given, rather than the infliction of the qibbuts on the shin, followed by the ayin pathak. What is increased in Yasha is the yod-heh-vav – yahu, which resides throughout the names of most of the prophets in the Tanakh.

We have therefore elected to publish the name Yahusha, in the first instance because it is the most accurate transliteration of the name given to the Messiah, as he was given the same name as Husha / Yahusha son of Nun, whom the English world has always called Joshua. The name Yahusha means I AM HE who avenges, defends, delivers, helps, preserves, rescues, saves, brings salvation, your Savior, who brings you to victory.

What is the basis for the calendar used in the Yom Qodesh?

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Before using the Yom Qodesh (the guide to the Torah Portion through to the end of the Feast of Tabernacles in 2017 – available for purchase at https://www.cepher.net/product/yom-­‐‑ qodesh/), the code of the Scriptural calendar must be deciphered! If you herald from the Gregorian world, you will look at these dates and scratch your head. So, to best understand the days we are discussing, we Oirst review the calendar that is used in the development of this book.

We begin with the Jubilee. What a great year a Jubilee year is. It is the 50th year in a 50 year cycle called a Jubilee (in Hebrew, a Yovheliym), which is a year of freedom and reliance.

Vayiqra (Leviticus) 25:8-­‐‑17

And you shall number seven Sabbaths of years unto you, seven times seven years; and the space of the seven Sabbaths of years shall be unto you forty and nine years. 9 Then shall you cause the shofar of the jubilee to sound on the tenth day of the seventh month, in Yom Kippur shall ye make the shofar sound throughout all your land. 10 And ye shall hallow את the Aiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. 11 A jubilee shall that Aiftieth year be unto you: ye shall not sow, neither reap that which grows of itself in it, nor gather the grapes in it of your vine undressed. 12 For it is the jubilee; it shall be holy unto you: ye shall eat the increase thereof out of the Aield. 13 In the year of this jubilee ye shall return every man unto his possession. 14 And if you sell ought unto your neighbor, or buy ought of your neighbor's hand, ye shall not oppress one another: 15 According to the number of years after the jubilee you shall buy of your neighbor, and according unto the number of years of the fruits he shall sell unto you: 16 According to the multitude of years you shall increase the price thereof, and according to the fewness of years you shall diminish the price of it: for according to the number of the years of the fruits does he sell unto you. 17 Ye shall not therefore oppress one another; but you shall fear your ELOHIYM: for I am YAHUAH your ELOHIYM.

As we can see, the Jubilee year is announced on an important day on the calendar that is established Oirst in Scripture. We will call that calendar the Holy Calendar. In that calendar, .יום and a day is a called a yom ,חודש a month is called a chodesh ,שנה a year is called a shaneh

So, you start your count at year one, which is the Oirst year. At the end of that year, you en-­‐‑ ter into year two, and so on. Every seventh year is called a Sabbath year or a Sabbatical year. So, when you have gone through seven of these Sabbatical years (year 7, 14, 21, 28, 35, 42 and 49) you arrive at the 50th year, which is the Jubilee year. Then, you start your count again, beginning with year one.

Our Yom Qodesh assumes that the Gregorian year ending with 17 and 67 are Jubilee years, and that the Gregorian calendar year 2017 is the 120th Jubilee, or six thousand years from the breathing of the soul into Adam, the Oirst man.

Jubilee Years

120: 2017 90: 517 60: -­‐‑983 30: -­‐‑2483
119: 1967 89: 467 59: -­‐‑1033 29: -­‐‑2533
118: 1917 88: 417 58: -­‐‑1083 28: -­‐‑2583
117: 1867 87: 367 57: -­‐‑1133 27: -­‐‑2633
116: 1817 86: 317 56: -­‐‑1183 26: -­‐‑2683
115: 1767 85: 267 55: -­‐‑1233 25: -­‐‑2733
114: 1717 84: 217 54: -­‐‑1283 24: -­‐‑2783
113: 1667 83: 167 53: -­‐‑1333 23: -­‐‑2833
112: 1617 82: 117 52: -­‐‑1383 22: -­‐‑2883
111: 1567 81: 67 51: -­‐‑1433 21: -­‐‑2933
110: 1517 80: 17 50: -­‐‑1483 20: -­‐‑2983
109: 1467 79: -­‐‑33 49: -­‐‑1533 19: -­‐‑3033
108: 1417 78: -­‐‑83 48: -­‐‑1583 18: -­‐‑3083
107: 1367 77: -­‐‑133 47: -­‐‑1633 17: -­‐‑3133
106: 1317 76: -­‐‑183 46: -­‐‑1683 16: -­‐‑3183
105: 1267 75: -­‐‑233 45: -­‐‑1733 15: -­‐‑3233
104: 1217 74: -­‐‑283 44: -­‐‑1783 14: -­‐‑3283
103: 1167 73: -­‐‑333 43: -­‐‑1833 13: -­‐‑3333
102: 1117 72: -­‐‑383 42: -­‐‑1883 12: -­‐‑3383
101: 1067 71: -­‐‑433 41: -­‐‑1933 11: -­‐‑3433
100: 1017 70: -­‐‑483 40: -­‐‑1983 10: -­‐‑3483
99: 967 69: -­‐‑533 39: -­‐‑2033 9: -­‐‑3533
98: 917 68: -­‐‑583 38: -­‐‑2083 8: -­‐‑3583
97: 867 67: -­‐‑633 37: -­‐‑2133 7: -­‐‑3633
96: 817 66: -­‐‑683 36: -­‐‑2183 6: -­‐‑3683
95: 767 65: -­‐‑733 35: -­‐‑2233 5: -­‐‑3733
94: 717 64: -­‐‑783 34: -­‐‑2283 4: -­‐‑3783
93: 667 63: -­‐‑833 33: -­‐‑2333 3: -­‐‑3833
92: 617 62: -­‐‑883 32: -­‐‑2383 2: -­‐‑3883
91: 567 61: -­‐‑933 31: -­‐‑2433 1: -­‐‑3933


Now we know that the Jubilee year is a year of rest in the 50th year, and we know that every seventh year is a Sabbatical year, so years 49 and 50 are both Sabbath years. That means two years in a row. Now, for purposes of the last seventy years, let’s map the Sabbatical years:



Now, let’s map the Sabbatical years surrounding the birth of Yahusha HaNetzeri:



This answers all of the questions concerning the Jubilee year (except for that one question that remains unanswered).

Let’s continue and see if we can discover how the year-­‐‑ the Shaneh -­‐‑ is calculated. Shemot (Exodus) 12:1-­‐‑2

AndYAHUAHְיהָֹוה spokeאָ ַמרtoMosesמֶֹשׁהandAaronאַ ֲהרוׂןinthelandֶאֶרץ ofEgyptִמ ְצַרִים ,say-­‐‑ ing 2 ,אָ ַמר This month ח ֹ ֶדשׁ shall be to you the beginning ר ֹאשׁ of months ח ֹ ֶדשׁ: it shall be the Airst ִראשׁוׂן month ח ֹ ֶדשׁ of the year ָשׁ ָנה to you.

As it turns out, this month is called aviv, which also describes a condition of the winter bar-­‐‑ ley when it is ready for harvest.

Shemot (Exodus) 9:31

And the Alax ִפּ ְשׁ ֶתּה and the barley ְשׂע ָֹרה was smitten ָנ ָכה : for the barley ְשׂע ָֹרה was aviv (in the .ִגְּבעֹלwasbolledִפְּשֶׁתּהandtheAlax,אִָביב)ear

The months in scripture are named by their number, but there are exceptions. For instance, it is possible to call the Oirst month rishon (Oirst), but there are numerous references to the month being called aviv – the month of the barley ripening and its harvest.

Shemot (Exodus) 34:18

The feast ָחג of unleavened bread ַמ ָצּה shall you keep ָשׁ ַמר . Seven ֶשׁ ַבע days יוֹם you shall eatאַָכלunleavenedbreadַמָצּה,asIcommandedָצָוה you,inthetimeמוֵֹעדofthe .ִמְצַרִיםfromEgypt ָיָצאyoucameoutאִָביבAvivחֶֹדשׁforinthemonth:אִָביבAvivחֶֹדשׁmonth

The months on the Holy Calendar have names that are otherwise unknown, even though they are the true calendar.

1. Aviv אָ ִביב (Green grain) (known in the modern Jewish calendar as Nisan, which means redemption.

Vayiqra (Leviticus )23:5

In the fourteenth אַ ְר ַבּע ֶע ֶשׂר day of the Airst ִראשׁוׂן month ח ֹ ֶדשׁ at even ֶע ֶרב is . ֶפּ ַסח passover ְיה ָֹוה YAHUAH’S

Devariym (Deuteronomy) 16:1

ObserveָשַׁמרthemonthחֶֹדשׁofAvivאִָביב,andkeepָעָשׂהthepassoverֶפַּסחuntoYAHUAHְיהָֹוהyour ELOHIYMֱאלִֹהים:forinthemonthחֶֹדשׁofAvivאִָביבYAHUAHְיהָֹוהyourELOHIYMֱאלִֹהיםbrought . ַלִיל by night ִמ ְצ ַרִים out of Egypt ָי ָצא you forth

2. Ziv זִו (bright Olowers) (known in the modern Jewish calendar is Iyyar, which means introspection or self-­‐‑healing.)

Melekiym Rishon (1 Kings) 6:1

And it came to pass in the four hundred and eightieth year after the people of Israel came out of the land of Egypt, in the fourth year of Solomon’s reign over Israel, in the month Ziv, which is the second month, that he began to build the house of the Lord.

3. Sheliyshiy ְשׁ ִלי ִשׁי (third) (known in the modern Jewish calendar as Sivan ִסי ָון , which means the giving of the Torah.)

Divrei Hayamiym Rishon (1 Chronicles) 27:5

The third ְשׁ ִלי ִשׁי captain ַשׂר of the host ָצ ָבא for the third ְשׁ ִלי ִשׁי month ח ֹ ֶדשׁ was Benaiah ְבּ ָנ ָיה the son ֵבּן of Jehoiada ְיהוֹ ָי ָדע , a chief ר ֹאשׁ priest כּ ֹ ֵהן: and in his course ַמ ֲחלֹ ֶקת were twenty ֶע ְשׂ ִרים and . ֶא ֶלף thousand אַ ְר ַבּע four

Hadassah (Esther) 8:9

,ח ֹ ֶדשׁ month ְשׁ ִלי ִשׁי in the third ֵעת at that time ָק ָרא called ָס ַפר scribes ֶמ ֶלךְ Then were the king's that is, the month ח ֹ ֶדשׁ Sivan ִסי ָון , on the three ָשׁלוׂשׁ and twentieth ֶע ְשׂ ִרים day thereof; and it was written ָכּ ַתב according to all that Mordecai ָמ ְר ְדּ ַכי commanded ָצ ָוה unto the Jews ְיהוּ ִדי , and to the lieutenants ֲא ַח ְשׁ ַדּ ְר ְפּ ִנים , and the deputies ֶפּ ָחה and rulers ַשׂר of the provinces ְמ ִדי ָנה which are from India ה ֹדּוּ unto Ethiopia כּוּשׁ, an hundred ֵמאָה twenty ֶע ְשׂ ִרים and seven ֶשׁ ַבע provinces ְמ ִדי ָנה , to every province ְמ ִדי ָנה according to the writing ְכּ ָתב thereof, and to every people ַעם after their language ָלשׁוֹן , and to the Jews ְיהוּ ִדי according to their writing ְכּ ָתב , and according to their lan-­‐‑ . ָלשׁוֹן guage

4. Revi’iy ְר ִבי ִעי (fourth) (known in the modern Jewish calendar as Tamuz ַתּמּוּז , which means the sin of worshipping false gods.)

Divrei Hayamiym Rishon (1 Chronicles) 27:7

ThefourthְרִביִעיcaptainforthefourthְרִביִעיmonthחֶֹדשׁwasAsahelֲעָשׂהֵאלthebrotherאָחof Joabיוֹאָב,andZebadiahזְַבְדָיהhissonֵבּןafterאַַחרhim:andinhiscourseַמֲחלֶֹקתwere . ֶא ֶלף thousand אַ ְר ַבּע and four ֶע ְשׂ ִרים twenty

5. Chamiyshiy ֲח ִמי ִשׁי (Oifth) (known in the modern Jewish calendar as Av אָב, which means father.)

Melekiym Sheniy (2 Kings) 25:8

And in the Aifth ֲח ִמי ִשׁי month ח ֹ ֶדשׁ, on the seventh ֶשׁ ַבע day of the month ח ֹ ֶדשׁ, which is the nine-­‐‑ , ָבּ ֶבל of Babylon ֶמ ֶלךְ king ְנבוּ ַכ ְד ֶנא ַצּר Nebuchadnezzar ֶמ ֶלךְ of king ָשׁ ָנה year ֵתּ ַשׁע ֶע ֶשׂר ָשׁ ָנה teenth came בּוׂא Nebuzaradan ְנבוּזַ ְר ֲא ָדן , captain ַרב of the guard ַט ָבּח , a servant ֶע ֶבד of the king ֶמ ֶלךְ of : ְירוּ ָשׁ ַלם unto Jerusalem , ָבּ ֶבל Babylon

6. Shishshiy ִשׁ ִשּׁי (Sixth) (known in the modern Jewish calendar as Elul ֱאלוּל , which means repentance.)

Divrei Hayamiym Rishon (1 Chronicles) 27:9

The sixth ִשׁ ִ ׁשּי captain for the sixth ִשׁ ִ ׁשּי month ח ֹ ֶדשׁ was Ira ִעי ָרא the son ֵבּן of Ikkesh ִע ֵקּשׁ the .ֶאֶלףthousandאְַרַבּעandfourֶעְשִׂריםweretwentyַמֲחלֶֹקתandinhiscourse:ְתּקוִֹעיTekoite

Ezra v Nechemyah (Nehemiah) 6:15 , ֱאלוּל day of the month Elul ָח ֵמשׁ and Aifth ֶע ְשׂ ִרים in the twenty ָשׁ ַלם was Ainished חוֹ ָמה So the wall

.יוֹם days ְשׁ ַנ ִים and two ֲח ִמ ִשּים in Aifty 7. Ethanim איתנים (ever-­‐‑Olowing streams) (known in the modern Jewish calendar

as Tishri.) Melekiym Rishon (1 Kings) 8:2

And all the men ִאישׁ of Israel ִי ְשׂ ָר ֵאל assembled ָק ַהל themselves unto king ֶמ ֶלךְ Solomon ְשׁלֹמ ֹה at .חֶֹדשׁmonthְשִׁביִעיwhichistheseventh,איתניםEthanimֶיַרחinthemonthָחגthefeast

8. Bul בּוּל (Produce/ rain) (known in the modern Jewish calendar as Kheshvan, which means the Olood of Noah – in error.)

Melekiym Rishon (1 Kings) 6:38

And in the eleventh ֶא ָחד ֶע ֶשׂר year ָשׁ ָנה , in the month ֶי ַרח Bul בּוּל, which is the eighth ְשׁ ִמי ִני month ח ֹ ֶדשׁ, was the house ַבּ ִית Ainished ָכּ ָלה throughout all the parts ָדּ ָבר thereof, and according to all the fashion ִמ ְשׁ ָפּט of it. So was he seven ֶשׁ ַבע years ָשׁ ָנה in building ָבּ ָנה it.

9. Teshiy’iy ְתּ ִשׁי ִעי (ninth) (known in the modern Jewish calendar as Khislev ִכּ ְס ֵלו , which means restful sleep.)

Zakaryah (Zechariah) 7:1

,ַענְּתִֹתיtheAnetothiteֲאִביֶעזֶרwasAbiezerחֶֹדשׁmonthְתִּשׁיִעיcaptainfortheninthְתִּשׁיִעיTheninth of the Benjamites ֶבּן ַה ְי ִמי ִני : and in his course ַמ ֲחלֹ ֶקת were twenty ֶע ְשׂ ִרים and ,ַדְּרָיֶושׁDarius ֶמֶלךְofking ָשָׁנהyearאְַרַבּעAnditcametopassinthefourth.ֶאֶלףthousandאְַרַבּעfour that the word ָדּ ָבר of YAHUAH ְיה ָֹוה came unto Zechariah זְ ַכ ְר ָיה in the fourth אַ ְר ַבּע day of the ninth ִכְּסֵלו;eveninChisleu,חֶֹדשׁmonthְתִּשׁיִעי

10. Asiyriy ֲע ִשׂי ִרי (tenth) (known in the modern Jewish calendar as Tevet ֵט ֵבת , which means divine grace.)

Divrei Hayamiym Rishon (1 Chronicles) 27:13

, ְנט ֹ ָפ ִתי the Netophathite ַמ ֲה ַרי was Maharai ח ֹ ֶדשׁ month ֲע ִשׂי ִרי captain for the tenth ֲע ִשׂי ִרי The tenth . ֶא ֶלף thousand אַ ְר ַבּע and four ֶע ְשׂ ִרים were twenty ַמ ֲחלֹ ֶקת and in his course :זַ ְר ִחי of the Zarhites

11. Asar ashtay ַע ְשׁ ֵתּי ֶע ֶשׂר (eleventh) (known in the modern Jewish calendar as Shvat ְשׁ ָבט , which means tree of life.)

Divrei Hayamiym Rishon (1 Chronicles) 27:14

The eleventh ַע ְשׁ ֵתּי ֶע ֶשׂר captain for the eleventh ַע ְשׁ ֵתּי ֶע ֶשׂר month ח ֹ ֶדשׁ was Benaiah ְבּ ָנ ָיה the Pi-­‐‑ ֶע ְשׂ ִרים were twenty ַמ ֲחלֹ ֶקת and in his course : ֶא ְפ ַר ִים of Ephraim ֵבּן of the children , ִפּ ְר ָעתוׂ ִני rathonite . ֶא ֶלף thousand אַ ְר ַבּע and four

12. Asar Shenayim ְשׁנַיִם ֶע ֶשׂר (twelfth) (known in the modern Jewish calendar as Adar ֲא ָדר , which means strength.)

Divrei Hayamiym Rishon (1 Chronicles) 27:15

The twelfth ְשׁ ַנ ִים ֶע ֶשׂר captain for the twelfth ְשׁ ַנ ִים ֶע ֶשׂר month ח ֹ ֶדשׁ was Heldai ֶח ְל ַדּי the Ne-­‐‑ אְַרַבּעandfourֶעְשִׂריםweretwentyַמֲחלֶֹקתandinhiscourse:ָעְתִניֵאלofOthniel,ְנטָֹפִתיtophathite . ֶא ֶלף thousand

Ezra v Nechemyah (Ezra) 6:15

, ֲא ָדר Adar ְי ַרח of the month יוֹם day ְתּ ָל ָתא the third ַעד on ְי ָצא was Ainished ַבּ ִית house ֵדּן And this . ֶמ ֶלךְ the king ַדּ ְר ָי ֶושׁ of Darius ַמ ְלכּוּ of the reign ְשׁ ָנה year ֵשׁת in the sixth הוּא which was

13. Asar shalosh ָשׁלוֺשׁ ֶע ֶשׂר (thirteenth) (known in the modern Jewish calendar as Adar Sheniy, which means renewed strength.)

Now we know the names of the months, but we don’t know how to calculate the days which begin the month, and we don’t know how to calculate the day of the Oirst month. This has been a question for some time, but we can get a hint about how we calculate the Oirst day of the month, for the Oirst day in Hebrew is called Rosh HaKhodesh החודש ראש, which also means the New Moon. Isn’t that convenient?

There is but one verse that reveals to us when the Rosh HaKhodesh is calculated, and this is:

Tehilliym (Psalms) 81:3

Blowupָתַּקע theshofarשׁוָׂפרinthenewmoonחֶֹדשׁ,inthetimeappointedֶכֶּסא,onoursolemn .יוֹםday ָחגfeast

There is a debate between the word found here, which is kehseh ֶכּ ֶסא , which means (appar-­‐‑ ently) a feast of the moon, versus the word kahsah ָכּ ָסה , its root, which means to cover, clothe, hide or conceal.

And what a debate this is! Because there is only one sacred day which takes place on the Oirst day of the month, this day is then exalted by this very verse to a “solemn feast day.”

Vayiqra (Leviticus) 23:24

SpeakָדַּברuntothechildrenֵבּןofIsraelִיְשָׂרֵאל,sayingאַָמר,Intheseventhְשִׁביִעיmonthחֶֹדשׁ,inthe Airst ֶא ָחד day of the month ח ֹ ֶדשׁ, shall ye have a sabbath ַשׁ ָבּתוׂן , a memorial זִ ָכּרוֹן of
.ִמְקָראconvocationקֶֹדשׁoftrumpets,anholy ְתּרוָּעהblowing

This day is known as the day of shofar (trumpet) blowing, or Yom Teruah ְתּרוּ ָעה . Looking at the Psalm again, we Oind that a shofar is blown in the new moon, on our solemn feast day; so it seems to Oit.

But Yom Teruah is not a solemn feast day; rather it is a miqra ִמ ְק ָרא , which means a public assembly; a convocation. The feasts are speciOically denoted as the feast of Matza ַמ ָצּה (un-­‐‑ leavened bread), the feast of Shevua ָשׁבוּ ַע (weeks) and the feast of Sukkah ֻס ָכּה (tabernacles) or Sukkoth in the plural.

Divrei Hayamiym Sheniy (2 Chronicles) 8:13

Even after a certain rate ָדּ ָבר every day יוֹם, offering ָע ָלה according to the commandment ִמ ְצ ָוה of ,מוֵֹעדandonthesolemnfeasts,חֶֹדשׁandonthenewmoons,ַשָׁבּתonthesabbaths,מֶֹשׁהMoses three ָשׁלוׂשׁ times ַפּ ַעם in the year ָשׁ ָנה , even in the feast ָחג of unleavened bread ַמ ָצּה , and in the .ֻסָכּהoftabernaclesָחגandinthefeast,ָשׁבוַּעofweeksָחגfeast

Here, the scripture distinguishes between the new moons and the solemn feasts, each of which are called moed מוֹ ֵעד, which means an appointed, solemn feast. There are three solemn feasts: Matza, Shevua and Sukkoth. Yom Teruah, on the other hand, is a miqra.

It seems, though, Yom Teruah has evolved to become a solemn feast day, most likely as a re-­‐‑ sult of this Psalm. In modern Judaism, the day is now declared to be the new year, or Rosh Hashanah. Yom Teruah begins the seventh month, not the Oirst month. The Oirst month is Aviv.

Yet, this Psalm reveals something more. When the word kehseh ֶכּ ֶסא , is given the meaning to cover, clothe, hide or conceal, then the shofar is blown at the covered new moon, harkening the solemn feast day which is Sukkoth.

What is all this hubbub about the covered moon? The reason this is so important is be-­‐‑ cause this verse indicates that the Oirst day of the month begins with the zero moon, not the sighting of the sliver moon. This make the beginning of the month exactly the same dis-­‐‑ tance to the full moon as it is from the full moon.

So how can we know the Oirst day of the year? Easy! When the barley is aviv (ripe for har-­‐‑ vest), you can declare that moon cycle to be Aviv! Historically, this is an impossible feat, be-­‐‑ cause we were not there to give an eye witness account. Therefore, we generalize.

The best way to understand this Oinding is to place the miqra of Bikoor (Oirst fruits) on a day that is after the vernal equinox in the Spring and before the zero moon which begins the new month following the vernal equinox. Simple as that.

Now, it is time to understand the cycle of the feasts and the appointed assemblies, so that you might make sense out of the timing in this book. These are described generally in the book of Vayiqra (Leviticus) chapter 23. To understand these days, you must realize that the day begins at sundown. Hence, the Sabbath, which is the seventh day (Sabbath in the com-­‐‑ mon understanding) begins at sundown on Friday day evening. The time following sun-­‐‑ down, but before bedtime, is called the erev ֶע ֶרב , so the evening of the beginning of Sabbath is called Erev Sabbath.

Hebrew Feasts Calendar:

Common Name Hebrew Name Date on the Holy Calendar Feast or Appointed Assembly
Passover Pesach 14th day of Aviv Appointed Assembly
Unleavened Bread Matza (7 days) 15th day of Aviv FEAST -­‐‑ Barley harvest
First Fruits Bikoor Day after the Sabbath in Matza Appointed Assembly
Pentecost (Weeks) Shevua (Shevuoth) (7 weeks + 1) 50 days from the Sabbath in Matza FEAST -­‐‑ Wheat Harvest
Trumpets (Yom) Teruah 1st day of the seventh month Appointed Assembly
Atonement (Yom) Kippur 10th day of the seventh month Appointed Assembly
Tabernacles (7 days) Sukkah (Sukkoth) 15th day of the seventh month FEAST -­‐‑ Grape Harvest


Pesach or Passover, the Oirst of these mandated moediym (appointments), begins in our un-­‐‑ derstanding at sundown on the 13th day of the month. This evening would be called Erev Pesach, or the evening of Passover. The following day during Passover, the lamb without ֲע ָצ ָרה blemish would be slaughtered in preparation for the solemn feast called an atsarah

or chag ָחג which begins the feast of Matza.

Matza continues for seven days, and during the course of this chag, there is necessarily a regular Sabbath (Sabbath). The day after the Sabbath during Matza is an appointed assem-­‐‑ bly called First Fruits or Bikoor, which celebrates the harvesting of the barley and the end of the season of eating stored food. This is partly why the leaven is removed from the house as part of the cleaning out of the pantry, if you will, in preparation for a new growing sea-­‐‑ son.

Seven weeks following the feast of Bikoor (Oirst fruits), or 50 days following the Sabbath within the Feast of Matza, we arrive at the center of the feasts called Shevua or Shevuoth (in the plural). You may know this as Pentecost.

Ma’aseh (Acts) 2:1-­‐‑3

And when the day of Pentecost was fully come, they were all with one accord in one
place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it Ailled all the house where they were sitting. 3 And there appeared unto them cloven tongues

like as of Aire, and it sat upon each of them. 4 And they were all Ailled with the Ruach HaQodesh, and began to speak with other tongues, as the Ruach gave them utterance.

This is the day that the prophecy of Yochanan the Immerser was fulOilled, when he said the following:

Yochanan (John) 1:33

He that sent me to baptize with water, the same said unto me, Upon whom you shall see the Ruach descending, and remaining on him, the same is he which baptizes with the Ruach HaQodesh.

And of course, this brought to fruition the realization of the Brit Chadasha (the renewed covenant):

(Ivriyiym) Hebrews 8:8-­‐‑10

For Ainding fault with them, he says, Behold, the days come, says YAHUAH, when I will make a new covenant with the house of Yisra’el and with the house of Yahudah: 9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, says YAHUAH 10 For this is the covenant that I will make with the house of Yisra’el after those days, says YAHUAH; I will put my Torah into their mind, and write it in their hearts: and I will be their Elohiym, and they shall be my people.

From Shevua, we proceed to the seventh month, on the Oirst day of the month, which is Yom (the day) Teruah (of the Shofar blast). As explained above, this is the day that is celebrated as Rosh Hashanah within Judaism. The sounding of the shofar in a particular way (a blast of nine short notes called the teruah) is a warning to the whole of the house of Yisra’el that there are 10 days to prepare the heart for repentance before YAHUAH.

Ten days later, on the 10th day of the seventh month, Yom (the day) Kippur (of Atonement) is honored. The description of this appointed day afOirms that in the Hebraic tradition, the day begins as sundown and continues to the following sundown. The verse below begins with “on the tenth day of this seventh month, but Oinishes with the command that “in the ninth day of the month at even (evening – i.e., sundown), from even to even.” With this pas-­‐‑ sage you can readily see that a day is from sundown to sundown, even though it begins on the “ninth” and is counted as the “tenth.”

Vayiqra (Leviticus) 23:27-­‐‑32

Also on the tenth day of this seventh month there shall be a day of atonement: it shall be a holy convocation unto you; and ye shall afAlict your souls, and offer an offering made by Aire unto YAHUAH. 28 And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before YAHUAH your Elohiym. 29 For whatsoever soul it be that shall not be afAlicted in that same day, he shall be cut off from among his people. 30 And what-­‐‑ soever soul it be that does any work in that same day, the same soul will I destroy from among his people. 31 Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. 32 It shall be unto you a Sabbath of rest, and ye shall afAlict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your Sabbath.

Finally, we arrive at Sukkah, or Sukkoth (in the plural). This solemn feast begins on the
15th day of the seventh month, and continues for seven days, through to the 21st. However, it is part of the practice to celebrate on the eight day (the 22nd of the month) the completion of the reading of the Torah.

Here is the command:

Vayiqra (Leviticus) 23:34-­‐‑42

Speak unto the children of Israel, saying, The Aifteenth day of this seventh month shall be the feast of tabernacles for seven days unto YAHUAH. 35 On the Airst day shall be an holy convoca-­‐‑ tion: ye shall do no servile work therein. 36 Seven days ye shall offer an offering made by Aire to YAHUAH: on the eighth day shall be an holy convocation to you; and ye shall offer an offer-­‐‑ ing made by Aire to YAHUAH: it is a solemn assembly; and ye shall do no servile work

therein. 37 These are the appointed times of YAHUAH, which ye shall proclaim to be holy con-­‐‑ vocations, to offer an offering made by Aire to YAHUAH, a burnt offering, and a meat offering, a sacriAice, and drink offerings, everything upon his day: 38 Beside the Sabbaths of YAHUAH, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give to YAHUAH. 39 Also in the Aifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast to YAHUAH seven days: on the Airst day shall be a Sabbath, and on the eighth day shall be a Sabbath. 40 And ye shall take you on the Airst day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before YAHUAH your Elohiym seven days. 41 And ye shall keep it a feast to YAHUAH seven days in the year. It shall be a statute forever in your genera-­‐‑ tions: ye shall celebrate it in the seventh month. 42 Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths:

In addition to the seven feasts, there are also seven fasts. Four fast days emerge from the scripture set forth in Zakaryahu (Zechariah) 8:19, which are declared to commemorate the destruction of both the Oirst and the second temples, and the exile of the House of Yahudah into Babylon and beyond. There are a total of seven tzomot (fasts) including the fast that is declared for Yom Kippur.

Zakaryahu (Zechariah) 8:19

Thus says YAHUAH TSE’VAOTH; The fast of the fourth month, and the fast of the Aifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Yahudah joy and gladness, and cheerful feasts; therefore love the truth and peace.

Ta’anit Bikooriym. This is a fast of the Oirst born which is only observed by Oirst born males. This fast commerorates the salvation from the tenth plague of the Oirst born in Egypt, although following the destruction of the second temple, it also mourns the end of the Levitical priesthood. This fast is observed on the day of Pesach (14 Aviv).

Tzom Revi’iy. This is a fast day on the 17th of Revi’iy (Tammuz), which commemorates the breaking down of the wall of Yerushaliym by Nebu’chadnezzar, and the taking away of the Temple sacriOice during the siege of Titus in 70 A.D. This is the fast of the fourth month.

Tisha B’Av. The ninth of Av (Chamishiy) is a well-­‐‑known fast day which commemorates the tragedies of the Yahudiym. The fast is known as the fast of the Oifth month, and it is the sec-­‐‑

ond most important fast in the Yahudi world. On the eve of the fast, it is customary to eat a boild egg sprinkled with ashes.

Tzom Gedaliah. This is the fast of the seventh month, and is a fast that occurs immediately following the two day celebration of Yom Teruah, which occurs on the Oirst day of the sev-­‐‑ enth month. This fast commemorates the assassination of Gedaliah, the king who replaced Zedekiah, the replacement of Yahoikim, the last rightful king of Yahudah in the line of Jesse (until HaMashiach).

Yom Kippur. The Day of Atonement (the 10th day of Ethanim (Tishri)) is the most set-­‐‑aside day of the year. This is a fast day and a Sabbath, so no work is permissible. Here is the command:

Vayiqra (Leviticus) 16:29-­‐‑31

And this shall be a statute forever unto you: that in the seventh month, on the tenth day of the month, ye shall afAlict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: 30 For on that day shall the priest make an atone-­‐‑ ment for you, to cleanse you, that ye may be clean from all your sins before YAHUAH. 31 It shall be a sabbath of rest unto you, and ye shall afAlict your souls, by a statute forever.

Ezra 8:21

Then I proclaimed a fast there, at the river of Ahava, that we might afAlict ourselves before our ELOHIYM, to seek of him a right way for us, and for our little ones, and for all our substance.

Asarah B’Tevet. The 10th day of Asiyriy (Tevet) is a fast day commemorating the fall of Yerushaliym. The prayer, the Kaddish, is receitd on this day, and this is referred to as the fast of the 10th month.

Ta’anit Esther. The fast of Esther is observed on three days before Purim, on Asar Shenay-­‐‑ im (Adar) 11, and is traditionally a three day fast.

The Yom Qodesh from which this excerpt is taken, begins its Torah portions on Rosh Hashanah, the 1st day of Aviv, in the year 5996 (2013) of the Holy Calendar, and continues through the year 6000. May that book be a blessing to you. 

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We used www.logocontest.com for the design of our logo and received numerous entries from around the world. The logo we selected to represent our company contains the aleph tav in both the Modern Hebrew and Paleo Hebrew.

The Paleo Hebrew aleph is an A which is turned sideways. (This aleph is actually supposed to be turned about 15 degrees more with the tip pointing down, however the angle makes little distortion.) Set over the aleph is the tav in Paleo Hebrew, which is set out in red to depict the blood of HAMASHIACH.

The tav is the mark of salvation in Yechezq’el (Ezekiel) 9:4 “And YAHUAH said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark (tav) upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.”

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What's the difference between editions of the Cepher scriptures?

The main difference between the 1st and 2nd Edition Cephers was primarily cosmetic as there were no substantive changes to the text at that point. Beginning with the 3rd Edition, the width of the book was reduced from 3 inches to 2 inches, and the weight was reduced from nearly 6 pounds to under 4.5 pounds.  These reductions were accomplished by printing on a lighter weight paper.

The main differences between the 2nd Edition and the 3rd Edition are highlighted in the product description below:

    • Sets forth a transliteration, rather than a substitution, of the names of the Father (YAHUAH), Son (YAHUSHA) and Holy Spirit (RUACH HAQODESH).
    • Transliterates over 3100 other Hebrew names and places.
    • Restores the Aleph Tav more than 10,000 times; previously omitted in other English translations.
    • Includes all of the 81 books previously canonized as the Bible (see scripture comparison chart), plus another 6 books considered to be inspired and/or historically significant: Chanok (Enoch) & Yovheliym (Jubilees) from the Dead Sea Scrolls, as well as Yashar (Jasher), 4 Ezra, 2 Baruk (Baruch) and Hadaccah (Additions to Esther), for a total of 87 books under one cover.
    • Restores an accurate order to the books as they were originally written.
    • Corrects many notorious errors found in virtually all previous English translations, such as Yeshayahu (Isaiah) 14, Zakaryahu (Zechariah) 5, and Mattithyahu (Matthew) 23.
    • Restores chapters 151-155 of Tehilliym (Psalms), as well as the 29th chapter of Ma’asiym (The Acts of the Apostles) chronicling Pa’al’s (Paul’s) journey to Spain.
    • Restores the Missing Fragment of 70 verses in 4 Ezra Chapter 7.
    • Restores the 29th chapter of Ma’asiym (The Acts of the Apostles) chronicling Pa’al’s (Paul’s) journey to Spain and Britain.
    • Includes a Hebrew-to-English chart of the most common names and places found in scripture.
    • Includes a chart of the modern and paleo Hebrew alphabet and provides the meaning of each letter.
    • Includes a listing of all the sacred names of Elohiym found in scripture.
    • Includes 13 original historical Maps.
    • Provides a Family History section for personalization.
    • Includes Footnotes.
    • 1816 pages printed in a readable 10 point Cambria type font on 30 pound paper.

Early in 2021, we introduced the Millennium Edition text in a limited print Collector’s version of only 500 copies measuring 9"x12"x3" and weighing 8.5 lbs - which is the size of a pulpit bible or coffee table book.  In December 2021, we released the Millennium Edition text in our standard 7”x10”x2” format, and subsequently released it in a 14 point font Large Print version in 2022.  While printed on thinner paper that book is necessarily larger and heavier than our standard version, measuring 7"x10"2.75" and weighing 5.7 lbs.

The main differences between the 3rd Edition and the Millennium Edition (essentially the 4th Edition) are highlighted in the product description below:

    • Sets forth a transliteration, rather than a substitution, of the names of the Father (Yahuah), Son (Yahusha) and Holy Spirit (Ruach Ha'Qodesh);
    • Transliterates over 3,100 other Hebrew names and places;
    • Restores the stand alone Aleph Tav את throughout the text; previously omitted in other English translations;
    • Includes all of the 81 books previously canonized as the Bible (see scripture comparison chart), plus another 6 books considered to be inspired and/or historically significant: Chanok (Enoch) & Yovheliym (Jubilees) from the Dead Sea Scrolls, as well as Yashar (Jasher), 4 Ezra, 2 Baruk (Baruch) and Hadaccah (Additions to Esther) - for a total of 87 books under one cover;
    • Restores an accurate order to the books as they were originally written;
    • Corrects many notorious errors found in virtually all previous English translations, such as Yeshayahu (Isaiah) 14, Zakaryahu (Zechariah) 5, and Mattithyahu (Matthew) 23;
    • Restores Chapters 151-155 of Tehilliym (Psalms); and the Acrostic Psalms 35 and 145, together with the Acrostic format of Qoheleth (Ecclesiastes) are marked with Ivriyt (Hebrew) indicators;
    • Restores the Missing Fragment of 70 verses in 4 Ezra Chapter 7;
    • Restores the 29th chapter of Ma’asiym (The Acts of the Apostles) chronicling Pa’al’s (Paul’s) journey to Spain and Britain;
    • Includes an improved Paleo Ivriyt index of the modern and paleo Hebrew alphabet that provides a comparison between Paleo letters and modern Hebrew letters, the inclusion of the sofit letters (finals), an intrinsic meaning guide, and an all new pronunciation guide;
    • Includes an expanded chart of all the sacred names of Elohiym with the Ivriyt (Hebrew) spelling for easy comparison, as well as the common usage, and the Cepher transliteration;
    • Includes improved one-of-a-kind ancient Maps, such as the four journeys of Pa’al, the migrations of certain houses of Yashar’el into Africa, the migration of the house of Zerach, the migration of the other tribes, the recent discoveries of the Gulf of Aqaba (Red Sea) crossing, and the true placement of Mount Cynai (Sinai) and Mount Chorev (Horeb);
    • Provides an comprehensive Family History section for personalization.
    • Includes extensive footnotes.