Does The UN Statue Resemble The End Times Beast From Daniel And Revelation?

Charles Meek | 02nd December 2024 | Eschatology

This is a guest post from Charles Meek Hal Lindsey’s bookThe Late Great Planet Earth Hal Lindsey’s book The Late Great Planet Earth, first edition in 1970, sold over 40 million copies. Gullible Christians got sucked into Lindsey’s soon-end-of-the-world cult-like poppycock. As time has passed without his version of Armageddon taking place, we can now objectively analyze where Lindsey went wrong: Lindsey (p. 54, 181), like other dispensationalists, placed the beginning of the end with Israel becoming a nation in 1948. He thought all prophecy would be fulfilled within a 40-year generation (Matthew 24:34). But 1988 came and went, proving him to be a false prophet. (This should be adequate proof that 1948 has nothing to do with Bible prophecy.) Lindsey (p. 44) prophesied a 7-year, world-wide, tribulation. He got this from Revelation 11 which speaks of the “holy city” being trampled for 42 months — and “two witnesses prophesying” for 1,260 days. He simply adds both of these 3 ½-year periods together to get 7 years (of tribulation). There is NO indication in the text that this is a valid interpretation. He was reading something speculative into the text that is not there. Indeed, there is no passage in the Bible that clearly teaches a 7-year tribulation. Further, Jesus limited the time of the trampling of Jerusalem to his own generation (Luke 21:20–22, 32). Interestingly, the final assault on Jerusalem by the Roman army under Titus lasted 42 months from February AD 67 to August AD 70. This is strong supporting evidence for the Great Tribulation being fulfilled at the Jewish-Roman War ending with the fall of Jerusalem in AD 70.) Lindsey (p. 87, etc.) saw the existence of nuclear weapons as an important sign of the end times. However, Jesus taught that the so-called “end times” would be when God’s people would “fall by the edge of the sword” (Luke 21:24). Jesus’ prophecies were about ancient warfare, not modern nuclear weapons. The context of this prophecy by Jesus was about the coming destruction of the temple (Luke 21:6). Jesus told his listeners that it would happen when THEY saw Jerusalem surrounded by armies (Luke 21:20), in THEIR generation (Luke 21:32). This all happened when the Roman armies invaded Jerusalem in AD 67–70. Lindsey (p. 56–57) said, “It is certain that the Temple will be rebuilt. Prophecy demands it.” Problem is, not a single verse of the Bible can be mustered to support a future rebuilding of the temple. This idea is merely an invention of dispensationalists to try to justify their theory. Lindsey (p. 88, 124) even makes this astounding prediction: “The prophetic Scriptures tell us that the Roman Empire will be revived shortly before the return of Christ to this earth. A new Caesar will head this empire.” It’s hard to believe anyone took this charlatan Lindsey seriously. Lindsey (p. 108), in speaking of the Antichrist, “He will have a magnetic personality, be personally attractive, and a powerful speaker. He will be able to mesmerize an audience with his oratory.” But the Antichrist is never mentioned in Revelation, let alone any such description of him. The Antichrist is only mentioned in John’s epistles, which say that the Antichrist was already in the world when John was writing (1 John 4:3). Indeed, John taught that it was already the “last hour” as he wrote (1 John 2:18). If you believe John was an inspired writer, this precludes any future fulfillment. Lindsey (p. 125, 126) said that modern drug addiction and witchcraft is evidence of the “sorceries” of Revelation 9:21. He quoted a TV station that “Nearly every respectable high school these days has its own witch.” (Besides the obvious problem of nonsense, Revelation itself teaches that it is about things that MUST SHORTLY TAKE PLACE (Revelation 1:1; 22:6). Indeed, there are over 30 passages in Revelation that reiterate that its fulfillment was “near,” “soon,” or ...

Luke J. Wilson | 02nd April 2023 | Eschatology

It’s not often we read the text of the triumphant entry into Jerusalem as an eschatological text thinking about the return of Christ. Especially as at this point the in the Gospel narratives, Jesus is on earth in his first coming, and still a week away from his crucifixion! While the texts usually read across the world on Palm Sunday may be familiar to us (Luke 19:28–40), we might miss the connection with the preceding parables if we don’t read the whole of Luke 19 together. I won’t quote everything here, as you can read the whole text for yourself, but the pertinent verses come from the Parable of the Ten Minas in verses 11–27: Luke 19:11, 27As they were listening to this, He went on to tell a parable because He was near Jerusalem, and they thought the kingdom of God was going to appear right away. … But bring here these enemies of mine, who did not want me to rule over them, and slaughter them in my presence. This parable is pointing to the departure of Jesus (the king) who leaves his servants in charge (his disciples then and now) while he goes to receive “royal power for himself” (v.12) and has a delayed return in which he will slaughter those who opposed his kingship once he is back (v.27). This leads into the “Palm Sunday” day of Jesus coming as a rightful king and then later being rejected and leaving to receive his authority: (v.12) So he said, “A nobleman went to a distant region to receive royal power for himself and then return. This ties into Daniel 7 when the Son of Man (Jesus) goes to the Father (the “Ancient One”) and is given authority and a kingdom: Daniel 7:13–14As I watched in the night visions,I saw one like a human being coming with the clouds of heaven.And he came to the Ancient One and was presented before him.To him was given dominion and glory and kingship,that all peoples, nations, and languages should serve him.His dominion is an everlasting dominion that shall not pass away,and his kingship is one that shall never be destroyed. Coming on or with clouds is a metaphor often used throughout the Old Testament to signify the sovereign judgement of God coming upon a nation. If you want to understand more about this concept, see my other article: The Coming of Jesus: Coming on the clouds. When Jesus says that he is coming again, hinted at in the parable, and at other times that he will come “on the clouds”, we must remember that this is a reference to a prophecy set within a context of God doing some judging (Dan 7:10). This language isn’t unique to Daniel either, but is a typical example of apocalyptic imagery used by prophets. He then returned “in the clouds” in the Roman-Jewish War of AD 66-70 to bring that judgement on the “delegation” that didn’t want him to be king (Luke 19:14) — e.g. pharisaical Judaism; the Jews who rejected Jesus. The temple was abandoned by God and the Romans trampled it, as predicted: Luke 21:24 They will fall by the edge of the sword and be led captive into all the nations, and Jerusalem will be trampled by the Gentiles until the times of the Gentiles are fulfilled. We can see how this played out in the writings of Josephus, a first century Jewish historian, who reported what happened in Jerusalem and at the temple during the Roman-Jewish war. Moreover, at the feast which is called Pentecost, the priests on entering the inner court of the temple by night, as their custom was in the discharge of their ministrations, reported that they were conscious, first of a commotion and a din, and after that of a voice as of a host, “We are departing hence.”Josephus, Jewish Wars, 6.5 (circa 75 AD) We see a similar thing happening in Ezekiel when the glory of God was prophesied to leave the temple before the first temple destruction: Ezekiel 10:18Then the glory of the LORD went out from the threshold of the house and stopped above the cherubim. Then we have angelic visions above the city of Jerusalem prior to its...

Luke J. Wilson | 21st September 2020 | Eschatology

Most people have some idea about what the rapture is – or do they? Generally there is an idea or concept of a form of escapism from the world when Jesus returns, which happens pre, mid or post tribulation and in some connection to the millenium. Now, if you understood any of those terms, you are most likely on, or aware of, the Dispensationalism side of things. There’s a lot of doctrine all bundled together in “end times” beliefs, and a fair bit of speculation around “the rapture” with its timing and logistics etc. which makes the whole thing a but murky, but nonetheless, it’s pretty much taken for granted as a staple belief within the Evangelical world. But has this always been so, and does it have any biblical basis? In short: sort of. What is The Rapture? This is the primary verse where the doctrine finds its footing: …then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. — 1 Thessalonians 4:17 On the face of it, that is a pretty obscure (and short) text, yet so much has been written on and speculated about around this event. I’m not going to cover every aspect of rapture doctrine here, but rather want to just highlight the context of this verse and its parallels in Paul’s other letters, as this seems to get lost under centuries of doctrinal baggage, which, incidentally, also the leads to the next point to look at: is the rapture biblical? The origin of The Rapture The word “rapture” itself comes from the Latin word rapere, which means: “to seize” or “to abduct”. It is a translation from the Greek word that is rendered as “caught up” (ἁρπάζω / harpázō) in our English Bibles today. For many, asking if this belief is biblical is a non-starter because it is assumed so based on 1 Thess. 4 so obviously it is. But this is a presupposition, reading the modern ideas of what “the rapture” means into the text. The modern idea being that Jesus comes back briefly (and maybe secretly), whooses all the Christians into the sky and takes them to heaven, away from all the troubles on the earth, before coming back later to do a proper “second coming”. John Nelson Darby, a 19th-century theologian, is often credited with creating this premillennial rapture doctrine, followed closely by C.I. Scofield who wrote a best-selling annotated Bible which promoted Darby’s rapture views in its footnote commentary. This particular Bible became wildly popular across America in the early 1900s and ended up solidifying the futurist dispensational viewpoint for generations to come within Evangelicalism. Despite the popularity of Scofield’s Bible, what it (and Darby) taught was a novel idea which had not been seen nor heard of before in the previous 1800 years of Church History, yet many Christians accepted it without hesitation, likely due to it being part of the exposition alongside the Scripture they were reading, and therefore a seeming authority. I realise there is somewhat of an irony here in that I’m acting similarly like an authority telling you that this belief is wrong whereas Scofield was writing as though it were accurate, but in an even more ironic twist, just a handful of verses later, the same letter to the Thessalonians says to “test everything; hold fast to what is good” (1 Thess. 5:21). This is what I would invite you to do: don’t just take my word for it, test everything and see if what I say is accurate. The context of The Rapture So what is the context of these verses, if not about being whisked away into the sky with Jesus? A couple of things, but one slightly more obvious than the other, though still overlooked by people, I’ve noticed; the other requires knowing some more about the ancient Greco-Roman culture of the time. Firstly, we only need go back a few verses to see what Paul is writing about here: he begins the passage in verse 13 by sayi...

Luke J. Wilson | 26th October 2016 | Eschatology

What is the “eighth day” you may ask; surely we know there are only seven days in a week! But in ancient times, Sunday – which was also known as the first day of the week, was also referred to as the eighth day by Christians. This day was considered a holy day from the earliest of times by Christians (despite some weak arguments that Constantine, or the Pope, “changed the Sabbath” some 400 years later), and this was because it was the day on which Christ rose from the dead! I will make a beginning of the eighth day, that is, a beginning of another world. For that reason, also, we keep the eighth day with joyfulness, the day on which Jesus rose again from the dead. Barnabas 15:8-9   Barnabas, in his epistle, makes the first recorded mention of this day as specifically called the “eighth” which is as early as somewhere between 70 - 130 AD. But the concept of an "eighth day" isn't new and is found throughout the Scriptures in the Old Testament, specifically in the last of the great feasts: the feast of booths (Leviticus 23:33 onwards), and circumcision on the eighth day after birth. The priests and Nazirites also had seven days of cleansing before offering sacrifices specifically on the eighth day (Numbers 6, Leviticus 8:33ff). The apostles pick up on these themes, like with the eight people, including Noah, who were “saved through water” (1 Peter 3:20) and how we now have a spiritual circumcision of the heart instead of a physical procedure (Romans 2:29). But if we look back at the gospel in John 7:37-38 and also John 8:12, we can see that during the festival of booths Jesus used the symbols of that festival (water and light) to declare that he himself is the true fulfillment of that! You can read a more in depth explanation of that at jewsforjesus.org. After Barnabas, we find scattered references in other early writings which show understanding of Christ's fulfillment in these things – such as Justin Martyr, who wrote saying that the eighth day “possessed a certain mysterious significance, which the seventh day did not”; and Cyprian who wrote that this was also the fulfilment of the Jewish practice of circumcision on the eighth day after birth (Genesis 17:12) which was a shadow of Christ rising from the dead to give us “the circumcision of the Spirit”. This symbolism and spiritual fulfillment carries on throughout various early authors too, and is also sometimes referred to as the “Lord’s Day”, which is a phrase you might recognise from Revelation 1:10 too. But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. Didache 14:1   As early as Acts, we can see the believers all began to gather and teach on a Sunday (the first day): Acts 20:7 On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight. 1 Corinthians 16:2 On the first day of every week, each of you is to put aside and save whatever extra you earn, so that collections need not be taken when I come.   Praise and worship was held on Sunday’s because of the resurrection – this day was to be a celebration of what Jesus accomplished and what that now means for the rest of us who are in Christ: being a part of the New Covenant, which makes us a new creation through baptism and through our outworking of the faith, we reconcile the world back to God as co-workers with Jesus (1 Corinthians 3:9)! 2 Corinthians 5:18-19 All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us.   Resting with God This is God showing that things work differently now. No longer is he...

Luke J. Wilson | 29th January 2025 | Easter

Pope Francis has recently expressed the Catholic Church’s willingness to accept a unified date for Easter, a move aimed at fostering greater Christian unity, particularly with the Orthodox Church. This long-standing issue arises from the different calendars used by Western and Eastern Christian traditions — the Gregorian and Julian calendars — leading to discrepancies in Easter celebrations. Talks between Catholic and Orthodox leaders have intensified, hoping a common date could be agreed upon. However, this raises important questions for Protestant denominations regarding whether they would adopt the unified date or risk falling out of alignment with these historic branches of Christianity. Celebrating the Week of Prayer for Christian Unity recently, Pope Francis noted that this year the Easter date coincides with the West’s Gregorian calendar and the East’s Julian calendar. The Pope said, “I renew my appeal that this coincidence may serve as an appeal to all Christians to take a decisive step forward toward unity around a common date for Easter.” “The Catholic Church is open to accepting the date that everyone wants: a date of unity” — Pope Francis The recent discussions between the Catholic and Orthodox churches regarding the unification of the Easter celebration date have some significant implications for Protestant denominations and as an Anglican, the wider Anglican Communion. Historically, the disparity in Easter dates has been a visible manifestation of Christian disunity, and efforts to establish a common date have been ongoing. Previous Attempts  In 2016, Archbishop of Canterbury Justin Welby expressed support for a fixed date for Easter, engaging in dialogues with leaders from various Christian traditions, including Pope Francis and Orthodox Patriarch Bartholomew. He emphasised the importance of unity in celebrating the resurrection of Christ and hoped for an agreement within a decade, or at least before he retired. Recently uncovered scandals forced him to retire earlier than planned, so that dream isn’t happening for him anymore. A long time ago here in the UK, an act of Parliament was passed in 1928 which allowed for Easter Sunday to be fixed on the first Sunday after the second Saturday in April. But this Act has never been activated and so Easter has remained a variable date, determined by the moon’s cycle. From an Anglican perspective, aligning the date of Easter with Catholic and Orthodox churches would be a significant ecumenical step, reflecting a commitment to Christian unity. The Anglican Communion, known for its via media (middle way) approach, often seeks to bridge differences between traditions. Therefore, it is plausible that the Anglican Church would support and adopt a unified Easter date, should an agreement be reached between the Catholic and Orthodox churches. I would at least expect the leadership to discuss it at Synod, and personally, I hope it would be accepted as a step towards global unity on our most important and significant celebration: the resurrection of Christ! For other Protestant denominations though, reactions may vary. Some may view the unification of the Easter date as a positive move towards greater Christian unity and choose to follow suit. Others, valuing their own traditions and independence (or anti-Catholic bias), might prefer to maintain their current practices as a variable date. The impact on Protestant denominations largely depends on their theological perspectives and openness to ecumenical initiatives. Ancient Controversies Before the Council of Nicaea in 325, different Christian communities celebrated Easter on different dates; the council decided that for the unity of the Christian community and its witness, Easter would be celebrated on the first Sunday after the first full moon after the spring equinox. This is known as the Quartodeciman (lit. Fourteenth) controversy. It’s called this due to the issue being over w...

Luke J. Wilson | 06th January 2025 | Archaeology

The discovery of an 1,800-year-old silver amulet in Frankfurt, Germany, has captured the attention of archaeologists and theologians alike. Known as the “Frankfurt Silver Inscription,” this artefact is the earliest known evidence of Christianity north of the Alps and serves as a great insight to early Christian theology and liturgical practice. Its early date (230–270 AD) sets it apart from previously known artefacts, which are at least 50 years younger. While there are historical references to Christian communities in Gaul and Upper Germania during the late 2nd century, reliable material evidence of Christian life in the northern Alpine regions generally only dates to the 4th century. This amulet offers new insights into the life and faith of early believers, revealing their theology, liturgical practices, and adaptation of existing traditions. 1. Invoking St. Titus: A Connection to Apostolic Roots One of the most remarkable features of the inscription is its invocation of St. Titus, a disciple and confidant of the Apostle Paul. This early reference highlights the theological importance of Apostolic authority and continuity. Titus, known for his leadership within the early church, symbolises the rootedness of Christian faith in the teachings and mission of the Apostles. In this context, the invocation of a saint also invites a deeper exploration of the “cult of saints,” a term scholars use to describe the veneration of saints within Christian tradition. The cult of saints became a significant aspect of Christian worship in the 4th and 5th centuries, with practices such as the commemoration of martyrs, the dedication of churches to saints, and the belief in their intercessory power. The earliest documented evidence of this practice, including the veneration of relics and the dedication of feast days, often centres on martyrs who bore witness to their faith during times of persecution. However, the invocation of St. Titus in the “Frankfurt Silver Inscription” predates these later developments by over a century, suggesting that the practice of seeking the intercession or spiritual protection of saints may have roots earlier than traditionally believed. This discovery contrasts with historical accounts that identify the late 3rd and early 4th centuries as the period when such practices began to gain prominence within the wider Christian community. As such, the amulet not only sheds light on early Christian devotion but also challenges prevailing assumptions about the origins and development of saintly veneration. Icon of Saint Titus 2. The Trisagion: Early Liturgical Development The phrase “Holy, holy, holy!” — known as the Trisagion — appears prominently in the inscription, marking one of the earliest recorded uses of this liturgical formulation in a Christian context. Though widely recognised in the 4th century, its presence here challenges traditional assumptions about the timeline of liturgical development. This suggests that elements of Christian worship, likely adapted from Jewish practices, were formalised earlier than previously thought. 3. Paul’s Christ Hymn: Scripture as the Foundation of Worship The inscription includes an almost verbatim quotation from Philippians 2:10–11: “At the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord.” This demonstrates the early integration of Pauline theology into Christian liturgy and devotion. The explicit use of Holy Scripture highlights the centrality of Christ’s lordship in early Christian belief, even before the formal canonisation of the New Testament. 4. A Sacred Object for Protection and Proclamation The amulet, containing sacred text, was likely carried as a personal object of devotion and spiritual protection. Such items underscore the blend of Christian faith with ancient traditions of carrying protective talismans. This use of...

Luke J. Wilson | 18th December 2024 | Archaeology

New discovery proclaims Jesus as “Son of God” a century earlier than previously thought. An exciting archaeological discovery has recently come to light: researchers have unearthed an 1800-year-old silver amulet in Frankfurt, Germany. This amulet provides the earliest known evidence of Christianity north of the Alps and disrupts previously held ideas about the spread of the faith, namely that Christianity didn’t get to the German region around the fourth century. The amulet, dating from approximately 230 to 270 AD, was found in 2018 beneath the chin of a man’s skeleton during excavations at a Roman burial site near the former town of Nida, now part of Frankfurt’s northwestern suburbs. 3rd-century burial with silver amulet at the neck. Credit: Michael Obst, Monument Office of the City of Frankfurt am Main Inside the amulet was a delicate silver scroll, measuring about 91 millimetres in length, inscribed with an 18-line Latin text. Due to the fragility of the foil, researchers employed advanced imaging techniques, including computed tomography (CT) scans, to virtually unroll and decipher the inscription. Inscription digitally unscrolled. Credit: LEIZA. / Prof. Dr. Markus Scholz The inscription invokes Jesus Christ's name, identifying Him as the “Son of God,” and includes a Trisagion (“holy, holy, holy”), marking the earliest known use of this liturgical phrase. It also quotes lines from the Epistle to the Philippians (Philippians 2:10–11) in an early Latin translation, demonstrating the early dissemination of Pauline theology in this region. This discovery challenges previous understandings of the spread of Christianity in Europe, suggesting that devout Christian communities existed north of the Alps earlier than previously documented. Before this find, the earliest reliable evidence of Christianity in this area was associated with Maternus, bishop of Cologne, who participated in the Synod of Rome in 313 AD. Translation of the Inscription Here is the text of the Frankfurt Silver Inscription translated into English, with some of the missing/damaged words added in brackets to help make sense of the inscription: (In the name?) of St. Titus.Holy, holy, holy!In the name of Jesus Christ, Son of God!The lord of the worldresists to the best of his [ability?]all seizures(?)/setbacks(?).The god(?) grants well-beingAdmission.This rescue device(?) protectsthe person whosurrenders to the willof the Lord Jesus Christ, the Son of God,since before Jesus Christbend all knees: the heavenly ones,the earthly andthe subterranean, and every tongueconfess (to Jesus Christ). The amulet’s exclusive Christian content, devoid of polytheistic elements common in similar artefacts from that time, underscores early Christians’ distinct identity and devotion amid a predominantly pagan society. This find not only enhances our understanding of early Christian history but also highlights the resilience and faith of believers during times of persecution in the Roman Empire. Similar amulets from this era typically contained inscriptions with elements from Christian, Jewish, and paganism all blended together. The important aspect of this inscription is that there is a noticeable lack of reference to Yahweh, angels, or any local pagan deities, highlighting the exclusive Christian nature of this amulet. This not only underscores the devotion of the wearer but raises a lot of questions about Christianity in what was once the cultural and administrative hub of Roman Germania. As scholars continue to study this artefact, it serves as a tangible testament to the early presence and enduring legacy of Christianity in Europe, rewriting known history, and showing that all of those myths about Jesus’ deity being an invention of Constantine in the fourth century are a complete fabrication. This should inspire us as believers today to reflect on the historical roots of our faith, the steadfastness of early Christians in proclai...

Luke J. Wilson | 17th April 2023 | Archaeology

A scientist has reportedly uncovered an ancient translation containing sections of the Gospel of Matthew, believed to be the sole surviving evidence of the fourth manuscript supporting the Old Syriac version of the Gospels. The research team, which includes medieval expert Grigory Kessel from the Austrian Academy of Sciences (OeAW), employed ultraviolet imaging to reveal the ancient translation concealed beneath three layers of text. The research, published last month in the journal New Testament Studies, presents an interpretation of Matthew 11:30 to Matthew 12:26, initially translated as part of the Old Syriac translations around 1,500 years ago. According to the British Library, Syriac was an Eastern Aramaic dialect utilized by the Church in Syria and various Middle Eastern countries from the first century through the Middle Ages. While it used the same alphabet as Hebrew, the Syriac language featured distinct characters. The study indicates that the Gospel book was undoubtedly created no later than the sixth century. Comparisons with dated Syriac manuscripts help narrow the time frame to the first half of the sixth century. An OeAW statement released earlier this month reveals that the text was created in the third century and replicated in the sixth century. Over a millennium ago, an ancient Israeli scribe erased a Syriac Gospel book to repurpose it, since parchment was a rare resource in the desert during the Middle Ages and frequently reused. Kessel explains that Syriac Christianity encompasses multiple translations of the Old and New Testaments. Until recently, only two manuscripts containing the Old Syriac translation of the Gospels were known. The fragment of the translation of the New Testament is visible under UV light © Vatican Library   One of these fragments is housed at the British Library in London, while the second fragment, a "palimpsest" or reused manuscript that retains traces of its original form, was discovered at St. Catherine's Monastery on Mount Sinai. Kessel's identified fragment offers a "unique gateway" into the early phase of the Gospels' "textual transmission." The statement highlights, for example, that while the original Greek of Matthew 12:1 states: "At that time Jesus went through the grainfields on the Sabbath; and his disciples became hungry and began to pick the heads of grain and eat," the Syriac translation says: "[...] began to pick the heads of grain, rub them in their hands, and eat them." Claudia Rapp, director of the Institute for Medieval Research at the OeAW, commends Kessel for his discovery, attributing it to his "profound knowledge" of ancient Syriac texts and script features. Rapp estimates that the Syriac translation predates some of the oldest surviving Greek manuscripts, including the Codex Sinaiticus, by at least a century. The Codex Sinaiticus is a complete Gospel text, thought to be older than the fourth century. Rapp emphasizes the significance of combining modern digital technologies and basic research when examining medieval manuscripts, as demonstrated by this discovery. In February, The Christian Post reported the upcoming auction of the Codex Sassoon in May, possibly the earliest single codex containing all Hebrew Bible books. Created around 900, the book comprises 24 books split into three sections. The Hebrew Bible is fundamental to Christianity, Judaism, and Islam, with the 24 books comprising the canonical Hebrew Scriptures: the Torah, the Nevi'im, and the Ketuvim. Sotheby's, the fine arts company auctioning the manuscript, estimates it could fetch up to $50 million at the New York auction. Prior to the auction, the manuscript will tour major cities, including Tel Aviv, Israel, Dallas, and Los Angeles, granting the public an opportunity to view it. Further Reading Scientist discovers 'erased' 1,750-year-old Bible translation | World News (christianpost.com) NEW TESTAMENT: FRAGMENT OF 1,750-YEAR-OLD TRANSLATION DISCOVERED (oeaw.ac.a...