31 Bible facts about God and Devils crimes on Earth

I do not judge the God of the Jews and the God of the Christians. Here are just a few facts of his as the biblical authors imagined. I must mention that it is no different from other ancient gods like Zeus, Enlil, Amon-Ra, Odin, etc.

And if the universe is a simulation, a video game, and God is this player or developer, that's it, he has the right to do what he wants in this universe because it's just his game.

1. Condemning and punishing people to a horrible, unjust, mortal, and miserable life just because Adam and Eve disobeyed his command and ate the fruit stopped from the tree of the knowledge of good and evil, and from here all misfortunes departed, driving them away. from Eden. From that moment, the Creator condemned every human being born on this planet to experience weight, grow old, and die.

The Rise and Fall of Adam and Eve by Stephen Greenblatt review – how a myth was exposed photo: The Guardian

Historically, hunter-gatherers wanted to eat more than nature gave them and began farming 12,000 years ago. Since then, there have been social inequalities, wars, famine, difficulties in agricultural work, human immunity and life expectancy have decreased, there have been diseases such as obesity, plague, malaria, tooth decay, venereal disease through the development of urban areas. I mean, we wanted to progress, but we have to take on the difficulties and put all this in the hands of God

2. The Great Biblical Flood - 20 million people drowned because they became sinners, including the giants of fallen angels who slept with human women

Historically, only a few thousand people were killed in the floods of Mesopotamia in the 2900s BC. as the Epic of Gilgamesh relates

FLOOD STORIES FROM MESOPOTAMIA photo: Facts and Details

But 20 million dead seems like a trifle for Mao Zedong and Stalin

3. The burning of Sodom and Gomorrah - several thousand inhabitants of Sodom and Gomorrah were burned alive for debauchery and arrogance, including Lot's wife just because she returned.

Archaeological evidence confirms that Sodom and Gomorrah were destroyed by intense fire photo: OpentheWord.org

History: around 2000 BC, two large prosperous Bronze Age trading cities were wiped off the face of the Earth by an earthquake and underground gas explosions, not by an angry god or a meteor shower.

4. Onan - because he masturbated and did not leave his wife pregnant according to God's command

Why Did God Kill Onan? (Bible and Contraception)  Dave Armstrong Patheos

5. Isaac - commanded Abraham to sacrifice him on the mountain like a lamb only to then tell him that he "put him to the test."

Why God Commanded Abraham to Kill Isaac The Cripplegate

6. The Ten Plagues of Egypt ruined the Egyptian economy and civilization by destroying hail and locust crops, fishing through the red Nile, killing animals with insects and lice, injuring people with bugs, and the three-day darkness of the desert storm. And God hardened Pharaoh's heart to refuse Moses' requests.

History: These catastrophes happened but at a long interval

7. The killing of the firstborn in Egypt by the angel of death because Pharaoh did not want to free the Jews from slavery at the request of Moses, resulting in thousands of deaths.

History: This also often happened in times of famine when fathers offered more food to newborns because they needed the most food and it happens that wheat crops are moistened, moldy, and infested with parasites.

8. The entire Egyptian army drowned in the thousands in the Red Sea after its separation because they were pursuing the Jews freed from slavery

The Crossing of the Red Sea — Nicolas Poussin Gallerix online museum

History: this fact is not proven, but battles are known through swamps where the Egyptians got a bit stuck against the Semitic peoples, but which were not recorded, the pharaohs of that time having the habit of making propaganda

9. The sons of Aaron, burned alive because they did not perform the proper ritual.

Aaron's moment of thundering silence   Yael Unterman  The Blogs - The Times of Israel

10. Thousands of Jews were killed after Moses caught them worshiping the golden statue of the goddess Hathor. Although God wrote in the tablets "Thou shalt not kill," He still commanded Moses to kill thousands of sinful Jews.

11. "2 million" hungry Jews, killed by epidemics and burned alive, held stranded in the desert for 40 years

I think what Yahweh did here is comparable to Hitler's Holocaust. The god behaves very badly with his chosen people

12. 50,000 Jews burned alive for touching or seeing the Ark of the Covenant and desecrating it as if it had radiation.

Lessons from the Ark of the Covenant : Christian Courier

Too bad it wasn't gold, it was wood.

13. Korah, Dathan, Abiram, and their families are swallowed up by Pamnat because they assumed they were as holy as Moses.

Maybe he swallowed a shifting sand.

14. 15,000 Jews burned alive and killed by epidemic for following the Korah

15. Thousands of Jews bitten by snakes complained to Moses and could no longer bear their hand and dessert, but were eventually healed by a bronze pole in the shape of a serpent.

16. 24,000 Jews killed by the plague because they had sex with Moabite women and worshiped Baal. But maybe they died of syphilis.

17. Thousands of Amorites killed by hail for declaring war on Israel

Religion Bible Old Testament army Joshua defeats Editorial Stock Photo - Stock Image  Shutterstock

18. 200 Philistines killed and with their penises cut by David at God's command

19. King Ahaziah killed for seeking advanced medicine and not praying to God

20. 102 soldiers burned alive by Jews at the command of the prophet Elijah

Descărcați această imagi My Jewish Learning

21. 42 young men killed by bears for making fun of Elisha's bald spot

22. A lot of people ate lions because they were sinners

23. 185,000 Assyrian soldiers killed in sleep by the angel of God for invading Israel

Paleopathology and the Destruction of Sennacherib's Army Besieging Jerusalem in II Chronicles 32, II Kings 19 – Electrum Magazine

A higher number than the soldiers killed in the Somme in the First World War in one night, more like the victims of the atomic bomb in Hiroshima and Nagasaki

24. Jeroboam because he rebelled

Jeroboam - Wikipedia

25. Ezekiel's wife - just for God to show his point of view

26. So did Job's family, children, and servants, but then others brought him

27. Ananias - died of a heart attack, fell into Peter's arms because he lied

28. Herod - eaten by worms because he killed babies

History: it is not proven such a massacre, but indeed, he killed his sons, but he also built a lot

29. Jonah - swallowed by a "whale". He didn't die, but it's an absurd punishment, it sounds like some stupid beta game.

30. Jesus, His Son Himself - For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.   For God did not send His Son into the world to condemn the world, but to save the world through Him.

He let him be betrayed by Judas, arrested, humiliated, mocked, spat upon, whipped, and crucified.

What kind of parent would do that to his child? Even a god to his son or demigod, there is no such atrocity in any other mythology and that is why the poor crowded to worship him because it is an atypical story about sacrifice for salvation.

Why wouldn't he do it from the start just by snapping his fingers like Thanos, to bring back paradise and salvation?

Why does it test our faith by causing us harm?

31. According to the Revelation of John, God will kill another 3, 387,272,727 people to Armageddon with meteorites, earthquakes, droughts, epidemics, famines, floods, fires, collapse, crises, wars, etc.

And that the souls of all sinners will end up in Hell.

Total:

At least 33 million people killed in 3,000 years!

Nothing compared to Stalin and Mao.

God cannot be judged by the laws or conceptions of men.

In an analogy with politics, God would be an absolute dictator, because he is the sole and eternal possessor of his unlimited powers. Even if it upsets us sometimes, who dares to rise against Him? All we have to do is pray and be content with what we receive.

The devil is not a negative equivalent of God, because he has no divine powers. The devil has only the power to tempt us, including against God, and He tolerates him to put us to the test because the trials strengthen us.

The devil does not exist separately from humans, but only in each of us. If you will, the devil is a genetic mutation at the origin of the appearance of human consciousness and, in particular, of the goal of immortality, which I interpret as immortality in a memetic sense. Resistance to temptation is how the human species can become truly immortal.

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Personal conclusion about God after reading the Bible

What happens to us when we die? Will we recognise ourselves? Will we be re-united with those who have gone before?

Personal conclusion about God after reading the Bible

Universal Being Reddit

This is my personal conclusion I reached after reading the Bible. If He ( God ) does not have this love compasion feeling in His Creation,  He becomes angry and destroys it. He does not accept to oppose Him, He does not accept to speak ill of him, he does not accept to have ugly thoughts. 

Freedom of expression does not accept it. Such traits belong to a what kind of Omnipotent ? no matter how much he says about himself that it is love, agree with Him but sometimes the love he demands is hard to achieve and maintain in such a great world where everyone struggles for survival. . If he created man with free will, then he should also respect his negative manifestations.

Origin of the universe riddle solved by Canadian physicists Daily Express

I tried to understand. what are the good deeds that hang in the imaginary balance of heaven? It remains to be seen in the end of our lives, when our bodies will take a path of natural transformation or incineration we'll talk about that another time. You may also like other opinion

• Is it possible for life to be an unintended consequence of our universe?

In my personal opinion, if you help those who really need it like many poor people and homless persons, theoretically you can tip the Heaven balance or something up there we still do not know, if you help the needy with a good heart without rasism or social level and respect the The 10 commandments bellow My other question is: How did you come to believe, reading the bible, that God is love and that He loves his creation?

Bible - Wikipedia

The Ten Commandments wikipedia of course !

Main article Exodus 20:1-17 Deuteronomy 5:4-21
I am the Lord thy God 2[28] 6[28]
Thou shalt have no other gods before me 3[29] 7[29]
Thou shalt not make unto thee any graven image 4–6[30] 8–10[30]
Thou shalt not take the name of the Lord thy God in vain 7[31] 11[31]
Remember the sabbath day, to keep it holy 8–11[32] 12–15[33]
Honour thy father and thy mother 12[34] 16[35]
Thou shalt not murder 13[36] 17[36]
Thou shalt not commit adultery 14[37] 18[38]
Thou shalt not steal 15[39] 19[40]
Thou shalt not bear false witness against thy neighbour 16[41] 20[42]
Thou shalt not covet (neighbour's house) 17a[43] 21b[44]
Thou shalt not covet (neighbour's wife) 17b[45] 21a[46]

Thou shalt not covet (neighbour's slaves, animals, or anything else) 17c[47] 21c[48]

Ten Commandments - Wikipedia

Let's say he doesn't like the way man manifests himself, in this situation He only has to isolate him, to isolate the bad from the good, but in no case to destroy them. Religious will claim that He has the right to destroy His creation, in order to make room for a better one. As I said at the beginning, I came to this conclusion by reading the Bible and I repeat it is my personal opinion


I draw your attention to the fact that God's words are as important as his deeds.



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What happens to us when we die? Will we recognise ourselves? Will we be re-united with those who have gone before?

Illustration from Dante's ‘Inferno’, the first part of Dante Alighieri's 14th-century epic poem ‘Divine Comedy’, depicting thieves tormented in hell by serpents. Engraving by Gustave Dore, 1885. (Photo by Stefano Bianchetti/Corbis via Getty Images)

Updated today 16/05/2020 

What happens to us when we die? Will we recognise ourselves? Will we be re-united with those who have gone before? Since the time of the ancient Greeks and Hebrews, people have searched for answers to these questions – and others – about the afterlife. Here, historian Philip Almond investigates.

Last Judgment - Wikiquote

Dante and Beatrice gaze upon the highest heavens; from Gustave Doré's illustrations to the Divine Comedy. image wikipedia

In his Ecclesiastical History of the English People, the Venerable Bede tells us of King Edwin of Northumbria, in the year AD 627, contemplating acceptance of the Christian faith and discussing it with his friends and counsellors. One of his chief men eloquently expressed our ignorance of our final destiny: he likened it to a sparrow flying into a lighted hall at one end and out at the other. 

While inside the hall, it is safe from the wintry tempest outside. But after a short time it disappears, “passing from winter into winter again. So this life of man appears for a little while,” he declared, “but of what is to follow or what went before we know nothing at all”.

That we all die, we know. But of what may lie beyond our deaths we remain, like Edwin’s adviser, completely ignorant. And yet, since the time of the ancient Greeks and Hebrews, there has been a long and complex history of our imaginings about the afterlife, both after our individual deaths and after the end of history; a history of attempts to answer a series of perennial questions with which we have always grappled: Do we ‘survive’ death? 

Will we recognise ourselves? Will we be re-united with those we have left behind or those who have gone before? Will our actions in this life be punished or rewarded? Will we have an opportunity after death to make amends or change our ways? Will our lives continue immediately after death or do we have to wait for a final end to history? What kind of body might we have? Where will we be?

The last judgment photo: pinterest

For all we know, one, some, or none of these imaginings may be true. But whatever, the history of the afterlife is the history of our hopes that there will be something after death and of our fears that there will be nothing. And, granted that there is something rather than nothing, the history of the afterlife speaks to our dreams of eternal happiness, of our nightmares of eternal punishment, and of the myriad ways in which these have been inflicted over the centuries.

Heaven in Christianity - Wikipedia

Whether in Greece of the seventh century BC or in the ancient Israel of the same period, the fate of the dead was the same whether they were good or evil – a shadowy half-life in Hades beneath the Earth or its Hebrew equivalent Sheol. 

But by the time of the Christian era, there were two foundational narratives about the afterlife in western thought already weaving in and out of each other. In both cases, the vice or virtue of the deceased determined their fate. On the one hand, there was a narrative built around the anticipation that life will continue immediately after the death of each of us. At the point of death, it was thought, the soul will be weighed in the balance, be judged according to its virtue or vice and be sent to the bliss of Abraham’s Bosom (paradise) or be cast into the pit of Hades.

Papyrus from the 'Book of the Dead' depicting the weighing of souls. (Photo By DEA/G. DAGLI ORTI/De Agostini/Getty Images)

On the other hand, there was another narrative, one that was driven by the expectation that our eternal destinies would be finally determined, not at the time of death, but at that time when history ends – when this world will be no more and when Christ returns to judge both the living and the dead on the Day of Judgment. Early Christians were less interested in life immediately after death and more focused on the imminent expectation of the return of Jesus in judgment. And then, there will be only two possible destinations for us. For Christ will bid the blessed among us to enter an eternity of bliss in heaven and will throw the damned among us into the everlasting fires of hell. And of the latter there will be many more than the former.  

With these two narratives in place, the history of the afterlife within the west became the history of a constantly fluid series of negotiations, contestations and compromises between these two versions of our futures after death. The majority held to the necessity of both. As the Christian tradition gained in social prestige and political power, the expectation of the imminent return of Christ faded into the background and the emphasis fell on life immediately after death. For those socially, politically or economically disenfranchised, the expectation of the imminent return of Christ remained at the forefront. When Christ returned, the oppressed would then receive their reward and the wicked their eternal comeuppance. 

Giotto last judgement Pinterest-

But what of resurrected bodies? To the non-Christian Greek intellectual elite of the first four centuries AD, the notion of the resurrection of the body on the Day of Judgment was absurd. Thus, St Augustine of Hippo (AD 354–430) had to deal seriously with a set of questions that he believed rightly were intended by Christianity’s cultivated despisers to ridicule his faith. 

Would aborted foetuses rise from the dead? What would be the size of resurrected foetuses and children? Would the bodies of the monstrous, the disfigured and the deformed be made perfect? What was the fate of those devoured by beasts, consumed by fire, drowned, or eaten by cannibals? What gender would the resurrected be?

St Augustine of Hippo. (Photo by Hulton Archive/Getty Images)

How much of any individual was needed to reconstitute ‘him’ on the Last Day was a question with which Thomas Aquinas was grappling in the 13th century and Robert Boyle, the father of modern chemistry, was still wrestling in the 17th. Drawing on the biblical vision of the resurrection of the valley of bones (Ezekiel 37.1-14) and his own chemical experiments on the stable and long-lasting texture of bones, Boyle surmised that skeletal remains would ensure the identity of the post- and pre-resurrection bodies, God adding such other parts as he saw fit to restore the bodies.

The Last Judgement Flickr

From the beginning of the third century, the Christian tradition adopted the Greek tradition that individuals were composed of a mortal body and an immortal soul. This enabled sense to be made of the tension between the fate of the individual after death and after the Day of Judgment. It was the soul, it was argued, that survived between death and the Last Day, and it was the body that was resurrected on the Last Day and re-united with the soul. Thus, the history of the afterlife was also the history of the conflict between the body and the soul as the essence of what it is to be human; sometimes of the necessity of both, occasionally of the acknowledgement of the one to the exclusion of the other.

The Last Judgment, 1600-25, by Cornelis de Vos. National Museum of Denmark, Copenhagen. (Photo by PHAS/UIG via Getty Images)

This opposition between body and soul was intellectually difficult to sustain. The distinction between body and soul was sufficiently fragile for the one to be likely to collapse into the other and the difference between the two made effectually redundant. The soul was given a ‘bodily’ status and the body a ‘spiritual’ one. On the one hand, it became necessary to accord to the soul the sort of ‘bodiliness’ that allowed it a geographical location after death either above or below the earth. As a result, it took on physical aspects – the soul was gendered, had rank and status. 

On the other hand, it was crucial to ‘spiritualise’ the body – to resurrect it not as it was at the point of death but in an ‘ideal’ form most suited to its enjoyment of the delights of heaven or to its suffering of the pains of hell. A ‘spiritual’ body at least had the virtue of avoiding difficulties inherent in the notion of a resurrected physical body. From the middle of the 19th century, a ‘spiritual’ body overtook the physical body as the preferred form of afterlife vehicle.

BRUEGEL PIETER PAINTINGS

And heavenly needs, along with heavenly bodies, also changed over time. From the early modern period onwards, there was a tension between the idea of eternal life as one centred on the love and worship of God to the exclusion of human relationships to one focused on human relationships to the virtual exclusion of God. Thus, from the middle of the 17th century, there was a gradual transition from a heaven focused on the vision of God with much playing of harps and casting of crowns upon glassy seas, to heaven as a place of ongoing activities, moral improvement, travel and reunion with family, friends and pets – a kind of ethereal Club Med. At the same time, by the middle of the 19th century, hell, with its dark fires and gnawing worms, its tormenting and tormented demons, was becoming marginalised in the European mind, in part no doubt the result of the diminution of the public spectacle of punishments, torture and pain in the secular sphere.

The Hell, c1545. Found in the collection of Staatliche Museen, Berlin. Artist Henri de Patinier. (Photo by Fine Art Images/Heritage Images/Getty Images)

The story of life after death is also part of the history of the human demand for justice. It reflects the belief that there is a need for justice on the other side of the grave, since there is precious little of it on this side. So it speaks to the recognition that, because virtue is not obviously its own reward, the best solution to the injustices on this side of death was to ‘even them up’ on the other side. Thus, a moral economy demanded the creation of places after death where the righteous would receive their just recompense and the wicked their just deserts, and of punishments and rewards proportionate to vices and virtues.

But by the beginning of the fifth century AD, it was clear that, while the really wicked deserved instant and eternal hell, and the really good instant and everlasting heaven, most of us, occasionally good but not very good at being really bad, deserved a place between the two. Thus we find that between the 5th and 11th centuries, the development of the idea of Purgatory, a place between heaven and hell where the not too wicked could be purged and purified in preparation for Heaven after the Day of Judgment. The Protestant Reformation in the 16th century was to throw Purgatory out, leaving our options after death either only heaven or hell.  

That all said, the ultimate destiny of the dead lay in the hands of God. It was he who would reward the good and punish the wicked, who would weigh up souls at the moment of their death and who would determine their eternal destiny. God rewarded the good and punished the wicked in different ways at different times in the history of the afterlife, according to various measures of his goodness, his justice and his righteous anger.

That said, it was accepted for the most part that God would save or damn in accordance with the virtues or vices of the dead. But it was also argued (by Augustine in the fifth century, for example, and later by John Calvin in the 16th), that God apportioned eternal happiness or everlasting torments merely as the arbitrary act of his own sovereign will, regardless of any person’s virtues or vices. This was to become a central feature of reformed thought about the afterlife from the time of the Protestant Reformation in the 16th century.

John Calvin. (Photo By DEA/ G. DAGLI ORTI/De Agostini/Getty Images)

In short, God could do whatever he liked and, it was argued, he did just that. For those of a libertine turn, this was a view conducive to eating, drinking and merry-making in the here and now; for those more puritanically inclined, it was an incentive to piety, sobriety and accumulation of wealth as proof of election to salvation. God’s power was emphasised – although, for many, it was at the cost of his goodness and justice. 

Our imaginings about the afterlife, both after death and after the end of history, are a testimony to the hope that many have had, and still do, for an extension of life beyond the grave. They speak to the desire for light beyond the darkness of death; for ultimate goodness beyond present evils; and for final justice over earthly inequities. They give voice to the faith that the drama of history, and the minor role that each of us has played in it, has an ultimate meaning and purpose, one that is discernible from the vistas of eternity if not from our present perspective.

For good and ill, these imaginings have enormously influenced how we have understood how we should think about life in the here and now and how we should act until life is no more. At the end of the day (or the world), they result from our being members of a species, each member of which knows that he or she will die. This is both our triumph and our tragedy.

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• The Mysterious Manuscript: Book of Soyga Translated by Archangel Uriel on March 10, 1582

Story source: 

The above post is reprinted from materials provided by Historyextra . Note: Materials may be edited for content and length.

The Mysterious Manuscript: Book of Soyga Translated by Archangel Uriel on March 10, 1582

(Image: via Wikipedia; John Dee owned a copy of the Book of Soyga)

In  1994, two strange manuscripts, with only minor variations, turned up in the British Library and the Bodleian Library. The Book of Soyga, also known as Aldaraia, is a text once thought lost. The most famous copy belonged to John Dee, a scholar, magician, astrologer and astronomer, who was one of Queen Elizabeth I’s foremost advisers. One of Dee’s projects was the establishment of a national library, and while he never saw this happen, he did amass a major collection of books himself. When he died in 1608 (or 1609), the collection was scattered.

Dee was an intriguing personality. During his life he promoted ideas that seem perfectly rational today – such as a national library, the preservation of old texts and manuscripts, and advancing the technology used in long-distance navigation. 

But he also busied himself with the summoning of angels, the casting of horoscopes, and the holding of spiritual conferences. Politically, he was a strong advocate of imperial expansion.

During one of his angelic conferences, John Dee claimed to have solved the mystery of the Book of Soyga. Dee and his equally occultist colleague Edward Kelley were, they believed, channelling the Archangel Uriel on March 10, 1582, when Dee asked the angel (who was speaking through Kelley) if he would mind revealing the text’s meaning.

Book of Soyga photo: marianotomatis..it

Specifically, Dee wanted to decipher the numerous pages of seemingly random letters contained within the esoteric manuscript. The last 36 pages of the Book of Soyga contained tables of 36 rows and 36 columns of random letters, with no patterns nor recognisable words. Uriel, however, claimed that they were speaking with the wrong angel, and that only the Archangel Michael had the key to translate the work.

(Image: BethNaught; the Bodleian Library in Oxford)

After the Book of Soyga was rediscovered in 1994, by Dee scholar Deborah Harkness, Princeton mathematician James A. Reeds (who’s also been working to decode the Voynich Manuscript) took a shot at cracking the code hidden within the 40,000 or more characters of the esoteric text.


Reeds’ efforts paid off. He decoded the mysterious Book of Soyga with the aid of a six-letter word called the “seed”, which was then used to create a double wheel system. When he decoded the tables, he found that the first 24 were named after the constellations of the zodiac. These in turn were associated with a series of magic words.


In spite of the warning of Dee’s angel that whoever decoded the Book of Soyga would die two and a half years after cracking its code, Reeds is not only still alive, but he’s still decoding. That said, the precise meaning of the manuscript remains up for debate, but at least we’re making progress.

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Story source: 

The above post is reprinted from materials provided by urbanghostsmedia . Note: Materials may be edited for content and length.