The Message of the Covenant
Acknowledging those that made this book possible in the order of their appearing are Gabriel, Michael and Adonai. Without their involvement there would be no foreseeable instance where the author of this book would have ever written such a thing.
Isaiah 46:9 Remember the former things of old: that I am God, and there is none else; I am God, and there is none like Me; 10 Declaring the end from the beginning, and from ancient times things that are not yet done; saying: 'My counsel shall stand, and all My pleasure will I do'; 11 Calling a bird of prey from the east, the man of My counsel from a far country; yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it. (JPS)
Reference Material Information
Audience and the Jewish Bible
This message is specifically delivered to Jews. It is not directed to others although it is possible that some will find it interesting. Since it is possible that others might find this material interesting, brief explanations of certain Jewish theological terms, concepts and practices are included for their convenience. Since the intended recipients of this message are Jews there is as little use of the New Testament as possible inasmuch as many Jews reject the New Testament entirely.
Because of the probable diversity of the audience certain terms and concepts might need explanation. Perhaps the first of these is simply that the entire Jewish Bible, something very similar to the Protestant Christian Old Testament, is called the Tanakh. The primary distinction between the Protestant Christian Old Testament and the Tanakh is that the books are in a slightly different order with the books of Chronicles in the Tanakh appearing at the end of the collection. The Catholic Old Testament is a slightly different collection.
The word Tanakh is actually an acronym derived from the names of the major divisions of scripture that comprise the whole Jewish collection. The Tanakh is divided into three principle parts with two subdivisions. The first division is the Torah, known in English as the Law, and this portion comprises the first five books of the Bible known alternatively as the Torah, Chumash or Pentateuch. This material is attributed to Moses and is sometimes known as the Five Books of Moses. In Hebrew, a book that contains only the five books of Moses is called a Chumash. Sometimes the word Torah is applied to the entire Tanakh.
The second major division of scripture in the Tanakh is known as the Neviim, and this portion of the Tanakh contains the works of the prophets. These books run from Joshua to Ezekiel and Chronicles is not included. The Neviim is further divided into the Ketuvim, that being the Writings, and these books run from Psalms to Nehemiah with the Chronicles at the end. This particular major section is further divided into the Megilot, and this division occurs between the book of Job and the Song of Songs. The last two books of the Tanakh are 1 & 2 Chronicles.
Some might be unaware that there are or were two legitimate Torahs, only one of which is contained in the written Tanakh or Bible. The second Torah was also given to Moses atop the mount as documented in the Pentateuch to be passed down by oral tradition by the Levites. This material apparently changed over time and therefore its integrity and utility is questionable today. Something along the lines of the Oral Torah was eventually written down in about the second century AD and this is known as the Mishnah.
While many Jews do not accept the New Testament, it should be relevant to note that New Testament actually means New Covenant and this book should serve to increase Jewish interest in that collection of scripture. Many Rabbis use the New Testament for study, so there should be some support for doing that among all Jewish readers. Since the New Testament is more-or-less forbidden among many Jews, that aspect alone should present ample reason for studying it. After all, they say do not read the New Testament so at least for Jewish rebels it must contain something of interest. Despite the fact that it is avoided as much as possible in this study of the fate of the lost Ark, there are instances where the New Covenant is indispensable. It does contain a great deal of authoritative historical information.
There are terms and nomenclature used in the Tanakh that some readers might not be familiar with. For one thing, the letters YHWH, alternatively JHVH, are sometimes found in the original writings and this Name of G-d - an unutterable name of G-d - is known as the Tetragrammaton. There are several variations to the spelling of the Tetragrammaton.
The prefix "tetra" means four and the root "grammatos" means letters, so Tetragrammaton means the four-letter Name of G-d. This is sometimes rendered as the Name or THE NAME. Sometimes the Tetragrammaton is rendered as The Lord or THE LORD. It should be noted - and there might be some consternation about this point - that THE NAME, YHWH, is unutterable primarily because humans simply cannot pronounce it. THE NAME is far too complicated for human bodies to pronounce because they simply do not have the adequate mechanism. Despite some conventional wisdom on the matter it is not because THE NAME is too holy for humans to speak that The Tetragrammaton is unutterable, as long as it is not misused.
Romans 8:26 And in like manner the Spirit joins also its help to our weakness; for we do not know what we should pray for as is fitting, but the Spirit itself makes intercession with groanings which cannot be uttered. 27 But he who searches the hearts knows what [is] the mind of the Spirit, because he intercedes for saints according to God. (Darby) (Emphasis added)
The names of the L-rd in the Tanakh are sometimes rendered as HaShem or Adonai where the Tetragrammaton appears. Most often one will see HaShem. Sometimes, if one were reading from a text where the actual Tetragrammaton appeared, those would be the choices for a spoken word.
In some Christian Bible translations the Tetragrammaton is rendered as Jehovah. This comes from the alternate spelling of YHWH as JHVH. However, in the strictest sense this is a mistaken transliteration principally because there is no "jay" sound in Hebrew, but there are other problems with that rendering.
In some places there are references to Y'shua (Yeshua) and this is the Hebrew form for the name Jesus, or vice versa actually
In this book the Names G-d and L-rd have been written hyphenated in accordance with modern Orthodox Jewish practice. The theory behind this practice is to revere G-d and minimize desecration of His name if throwing papers with His Name into the trash - thus keeping the full version of His Name Holy.
This document is presented in a format that might be unusual for some readers in that the reference material cited is credited immediately where it is presented. While many readers might be more familiar with a style of academic writing using footnotes, the author felt that this was not the best choice for this particular presentation - and realistically most others - because of the importance of the references. Footnotes are cumbersome to both readers and writers. Since the references are far more important than this text, it is important that the credits be listed with each quote. This avoids the problem of sending the reader searching for footnotes, turning to the reference section and having to come back to the place where they were reading. It also proved to be extremely advantageous since this document has been extensively edited. Furthermore, since in many instances several translations of the same passage are included the reader can readily determine which translation is being used and there is no need to credit a quote twice or use several different systems.
It might be necessary to point out that there are several formats that can be used for academic papers such as dissertations and theses. While the appropriate choice is generally dictated by professors and librarians, it is possible to choose whatever style best suits ones needs when a document is not being prepared specifically for those entities. In this case, the style is similar to that usually used for liberal arts papers.
The Lost Ark of the Covenant
Discovering the true fate of the Ark of the Covenant was the key to discovering the true nature of several other significant mysteries revealed in this book and that is exactly why the Ark was thought to be lost. Actually, it was never really lost but concealed by the hand of G-d until the End of Days.
While it might seem presumptuous to examine these mysteries in detail, that is the scope of this book. While some assert that no new revelations are forthcoming, this assertion is based upon inaccurate interpretation that actually contradicts the teaching of scripture. In fact, there are several references to this exact document in existing scripture purporting that it will appear near the End of Days. This is no longer just a hollow claim in that this long anticipated document is now before you. Furthermore, in various portions of scripture one could observe mentions of anticipated prophecy expected during the End of Days. If the position that no further revelation is forthcoming were correct then those prophecies would necessarily be nonsense. There would be no reason for prophecies that have no substance and this would be the only possible case if the premise that no further revelation will occur were correct.
Isaiah 29:18 And in that day shall the deaf hear the words of a book, and the eyes of the blind shall see out of obscurity and out of darkness. (JPS) (Emphasis added)
Joel 3:1 And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; 2 And also upon the servants and upon the handmaids in those days will I pour out My spirit. 3 And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. 4 The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come. (JPS) (Emphasis added) (Joel 2:28-32 in some translations)
Many English translations of the Holy Bible were used in the preparation of this text. Not all translations used in research are quoted, but do deserve mention here. Both the translations used in research and those quoted are listed below and each quotation used herein notes the translation with an abbreviated designation. The abbreviations along with the complete credits for the respective translation are listed below.
(Darby) (DBY) The Holy Scriptures: A New Translation from the Original Languages by J. N. Darby. Kingston Bible Trust, Rear of Wembley Avenue, Lancing, Sussex, BN15 9LX, England. Bible Truth Publishers, PO Box 649, Addison, IL 60101 USA. The introduction to the 1890 German version states: "In the issue of this translation, the purpose is not to offer to the man of letters a learned work, but rather to provide the simple and unlearned reader with as exact a translation as possible."
(JPS) The Holy Scriptures According To The Masoretic Text, A New Translation. With the aid of Previous Versions and with constant consultation of Jewish Authorities, Philadelphia. The Jewish Publication Society of America, © Copyright 1917, By The Jewish Publication Society of America.
(NASB) The New American Standard Bible ®. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995; all rights reserved. Used by permission of The Lockman Foundation.
(NIV) New International Version; Scripture quotations marked (NIV) are taken from the Holy Bible, New International Version ®. NIV ®. Copyright © 1973, 1978, 1984; all rights reserved, by International Bible Society. Used by permission of Zondervan.
(NJPS) The Jewish Study Bible. Jewish Publication Society Tanakh Translation, © Copyright 1985, 1999. The Jewish Study Bible; Adele Berlin and Marc Zvi Brettler, editors; Michael Fishbane consulting editor; Oxford University Press, © Copyright 2004, New York, New York.
(NKJV) The Holy Bible, New King James Version. © Copyright 1982 by Thomas Nelson Incorporated.
(RSV) Revised Standard Version of the Bible, © Copyright 1952 [2nd edition, 1971]; all rights reserved. Division of Christian Education of the National Council of the Churches of Christ in the United States of America. New York, NY. Used by permission.
(YLT) Young's Literal Translation is from the 1898 translation by Robert Young. Published by Baker Book House, Grand Rapids Michigan. An extremely literal translation that attempts to preserve the tense and word usage as found in the original Greek and Hebrew manuscripts.
Commentaries and Other Reference Material
The Kebra Nagast. ("Book of the Glory of Kings."), Translated from the Ethiopic by Sir E. A. Wallis Budge, M.A., LITT.D., D.LITT., LIT.D. F.S.A., Oxford University Press, London, 1932.
The Apocrypha and Pseudepigrapha of the Old Testament R.H. Charles; Oxford: The Clarendon Press.
The Book of Enoch translated by R.H. Charles, London, Society for Promoting Christian Knowledge, 1917.
Adam Clarke's Bible Commentary, published in 1832 in 8 volumes.
Easton's Bible Dictionary, by Matthew George Easton, M.A., D.D. (1823-1894) published in 1897 by Thomas Nelson & Sons.
References marked Edersheim's Bible History are from The Bible History, Old Testament by Alfred Edersheim. Originally published 1876-1887 in seven volumes.
Fitzmyer, J. 1966. The Genesis Apocryphon Of Qumran Cave I. Pontifical Biblical Institute: pgs. 1-164.
Hitchcock's Bible Names, An Interpreting Dictionary of Scripture Proper Names, condensed from Hitchcock's New and Complete Analysis of the Holy Bible by Rev. Roswell D. Hitchcock, D.D., LL.D, published by A.J. Johnson & Sons, New York, circa 1880.
The Jewish Encyclopedia, 12 Volumes, Published by Funk & Wagnalls Company, New York, 1901-1906.
Martinez, F.G. 1994. The Dead sea scrolls translated: The Qumran text in English. E.J. Brill Leiden New York: pgs. 230-237.
The Mishnah: A New Translation by Jacob Neusner. Yale University Press, New Haven and London. Copyright © 1988 Yale University.
Strong's Exhaustive Concordance of the Bible; 1890, Dr. James Strong.
Vermes, G. 1962. The Complete Dead Sea Scrolls in English. Penguin Press: pgs. 448-458.
Dr. James West, Online Course B454, Quartz Hill School of Theology, www.theology.edu/hosea/hosea06.htm, 2002; Quartz Hill School of Theology, 43543 51st Street West; Quartz Hill, CA 93536; Special thanks to Don Patterson and Quartz Hill School of Theology.
Wise, Abegg, Cook. 1990. Dead Sea Scrolls: A new Translation. Harper Collins Publishers: pgs. 74-85.
Yadin, Y. 1957. The Message of the Scrolls. Simon and Schuster: pgs. 145-148.