We have reworked the epistle of Jacob this week. It finally makes sense. The discovery of the key was triggered by problems with a single word. Read on for more.
For those who have been following our work for a long time, you may remember the headline that caused us to need to audit the Bible. That headline was a prophetic replay of the plague of 'flies.' It hit in September of 2008, when then candidate Barack Obama slipped in a Sunday morning interview on his 'muslim faith.'
The broadcast time hit the expected time of day, it was a slow news day otherwise. But how was this flies?
After searching the text we found flies in 1611 KJV was italicized, meaning there was no flies in the text in 1611 when the KJV was translated. It was a plague of 'swarms' and the translators had to add something to give it meaning.
Later translators, having grown up reading that term, simply added flies to the meaning of swarms, changing the language itself.
But looking back at the text, in every other occurrence, the term coming out 'swarms' in the plagues was the word for 'Arab.' Indeed, when we later learned Paleo pronunciation, it even sounds nearly like the English pronunciation of Arab.
Obama was telling viewers he was the Arab who would sleep in Pharaoh's bed. He was the fulfillment of that aspect of the plagues. Egypt would be in ruin before he left town. Anyone with an accurate translation should have been able to notice this watching the news. But, the text was not fit for that purpose.
Curiously, someone told me recently the governor of Washington State traveled to DC to interview for a job in the Biden administration. Probably a reward for his mismanagement of Washington State under Covid. I was told he interviewed with Obama himself across town. Prophetic Egypt, the modern USA, is not yet completely ruined because the Arab has not really left town. Keep watching Ukraine.
We occasionally find other words that are as badly translated as Arab coming out as flies. One of those shows up in the epistle of Jacob. We found that badly translated word this week. It allowed a quick rework of Jacob so the whole epistle now makes sense.
Note in stock English Bibles this book is called the 'Book of James.' In essentially all other languages the name Jacob is correctly translated into Jacob, not James. So this book name is another example of the problem of bad translation driven by something not truth seeking. Long ago we fixed that book name example, and you always see Jacob translated to Jacob in the BRB and in the TT.
So if you go look at Jacob 1:17 in a stock Bible you will see a verse about a good and perfect gift descending from the father of lights.
The troubling word here is 'descending' which in essentially all other cases across the text is translated as 'robe.' These radically bad translation word choices are a strong sign that some editor, at some point in history of the document, is up to no good.
OK, so go look at our TT out today. You need to use the menu and find 'Jacob 2.' Then look at paragraph 2. This is good as of this week. But, as always, the TT is subject to change. If you are reading this post some months after being written, the address may have changed.
What fixing this word from 'descending' to 'robe' does is provide the fundamental clue needed to figure out what in the world Jacob is writing about. Finding the inspired topic is a major issue with this strange book. Let me lay out the general problem.
To the 12 Tribes
This epistle was written as part of the packet of documents sent to Antioch by the Jerusalem council. Jacob, the apostle, was named after the patriarch Jacob, himself the father of 12 sons. Those sons grew into tribes, modern nations and their colonies. Jacob plays to his namesake by writing his epistle to the 12 tribes which are scattered.
Nothing else in this epistle makes any sense given that clear context, even in stock Bibles, even when all the tribes are accurately identified in modern geography as mostly European countries. (Each of those modern nations signs national documents on predicted dates, which is how we find them. That story is beyond our scope here.)
Once you know the term 'robe' shows up early in this story you now know that the robe in question is the robe that patriarch Jacob made for his son Joseph. So the entire inspired version of this epistle is over the story of Joseph's robe.
Simple Robe Story
If you go back to the original accounts of Joseph and his robe you find that his father, Jacob, made him a robe. This, as well as 2 important dreams, drove his older brothers crazy. Most of those brothers wanted to kill him, but he escaped to Mizraim and he eventually became Prime Minister of Mizraim. In that office Joseph saved the lives of Jacob's family during famine, but this also entrapped that family in Mizraim where they remained 430 years.
That entire story of Joseph has a secondary story dealing with the preservation of the inspired texts. Joseph's dreams were tests of the brothers of how they would receive prophetic words that originated with Joshua, not with Joseph. All prophetic dreams originate with Joshua. Patriarch Jacob recognized this, preserving the dreams, but the brothers did not.
Because those brothers rejected the messenger, and thus the message, the entire family of documents that had been passed down for thousands of years was at risk of destruction by those same brothers. Those men and their families had to be removed from the land into Mizriam to protect those scrolls which were vaulted in the family crypt.
The robe itself, as well as Joseph's dreams, are serious prophetic stories dealing with the organization of those documents. We have been looking at those dreams and parallel stories carefully recently because they inform manuscript recovery. If the documents are ever lost to history, those dreams explain part of the story needed to recover the lost forms.
Book of Jacob (2)
Now, go back to the epistle penned by Joshua's half brother Jacob around 2000 years ago.
That Jacob was in the meetings that become the text in Acts 15. That chapter is the fundamental chapter dealing with the problem of the public texts not being inspired. In that chapter the council members left clues for partial recovery and hint at full recovery.
Here in this epistle Jacob starts writing more about these problems. Remember, in Acts 15 he was a key speaker, so he should have more to say.
We normally take the gift that comes down from above as being above us in the sky. The editors wanted this so. But 'above' has a timeline sense. Time is drawn down in inspired parables. Think of Nebuchadnezzar's dream of a statue. Time goes forward by going down the statue, not across. (So timelines should be drawn vertically, but I digress.)
So a gift from above means a gift down through time. Down the family line through the fathers. The inspired text is ultimately passed down through the early family lines listed in the text itself. Joseph's robe is a rebuilding of some artifact needed for understanding the text. It was not new to Jacob, he made a copy for Joseph. A woven pattern expressed in cloth, part of what is needed to understand the text. Note Paul had a similar cloth, and understanding it caused healing. Touching the hem of Joshua's garment, the same route to mental healing.
Jacob's epistle continues, and hits a series of points that have personal application, of course. But his points are parables about the text, and editors, and what their collective work does in people who carry around edited texts. Basically what happens in all places that use the Bible.
Let me take the story in order, roughly by paragraph, remembering that these are subject to change.
Put Away Impurity
Jacob's first admonition is to put away all impurity, ie additions, with its multitude of evils, and receive instead the word implanted in our nature, able to save your souls.
So in a simple sense get rid of the edited text. But he is referencing more parables at this point, and pointing back at the garden of Eden, where our nature is established.
Jacob uses the idea of a mirror, and then immediately forgetting what was seen. Eve forgot what was told her, and was not a doer of the word. But, Eve is also a parable on the issues of the text. Beyond our scope here.
Jacob then moves on to bitter envying, contention and lies against the truth. These are what is seen when the edited text is used. These problems exist in the text. We normally simply call them all 'contradictions,' though he breaks them down further. And, he says, these show up in the communities that use the Bible.
In contrast, using the inspired text is using something from above, ie as passed down to us. It is pure, full of peace, full of mercy, good fruit and without divisions.
Battles and Quarrels
Jacob then moves on to a list of points that call out the same editors in Acts 15. Lusts that war within your members is the idea that kings were needed to go to war. This lead to Solomon, first editor, but it did not end war. The goal of peace was never obtained.
Then on killing, Ahab/Jezebel, but goal not obtained. Fight and do battle, like Nebuchadnezzar, but goal of a clean document, not obtained. You do not receive because you act wickedly to obtain lusts. This is Mordecai, the next editor, wicked actions involving lusts over Esther. Favor of the world is the enemy of Joshua? Ezra had full favor with his letter and finances from the king, but he and all other priests are enemies of Joshua.
Jacob then turns to the editors as a group, calling them the rich. He says their riches will be destroyed. These systems of supposed wealth creation will be destroyed, these edits will be gone. Their cloth is moth-eaten, another reference to Joseph's robe. Inspired text is woven. Once edited it is described as moth-eaten, or full of holes. Tarnished gold and silver, a reference to the address systems, books and chapters, also defective. The inspired address system will eat the flesh of the broken book.
Wage of Laborers
Anyone who earns their living based on receiving income via any of the systems of the Bible creates trouble for themselves. Those who supplied the rich with income from these activities have a prayer heard by Joshua. This includes much of civil society as we know it now, not just church. The editors are mostly kings.
These prayers are answered via national calamities at various times. 70 AD Jerusalem, through to modern, major, wars. Including bigger, future wars.
Though Jacob has been addressing his readers all along, he changes subject to those who have the same sort of faith as himself. First point, he warns that this will take a very long time for it to resolve itself. This is a problem solved in historic time.
Second point is to use the inspired prophets as examples in our affliction. Counting happy those who endure the world created by the editors.
The 3rd point is to look at Job and what happened at the end. Job endured the same invading army as destroyed Jerusalem, but his end is also full of manuscript parables.
This material would make a good video. Maybe in the future we will do that. At present we are still on the road.