Chapter Six: Search for the suffering messiah
I explore prophecies concerning a ‘suffering Messiah.’ I am fascinated by the similarities of the model of the Messiah portrayed in the Torah (DSS)  and current versions of the Bible. *Jesus, the son of Mary seems to fit the model, but I do not rush into any conclusions. I continue my study. It becomes inevitable as I continue my journey that the two figures begin to resemble each other…In my heart and mind I begin to see the two converging. I resist adamantly as I try to hold on to the religion of my youth.
 The oldest Isaiah Scroll found at Qumran was written between 100BC and 25BC - Several decades before the birth of Jesus, the son of Mary.
Chapter Seven: Islam, after *Muhammad's death
Islam after the death of Muhammad’: Is about the events that follow the death of Muhammad. I begin to suspect foul play by Islam’s first leader (Caliph Abu Bakr) to succeed Muhammad. He perpetrates the narrative that the Quran states that the Torah had been altered – it does not. The Quran verse says that the Jews, after reading a verse to *Muhammad, (more on this in chapter 4) they misinterpret its meaning but not the written script. What was the reason for propagating the notorious yet disreputable narrative?
Chapter Eight: Islam's apologists fail miserably
Islamic apologists - a disservice to Islam? *Muhammad was asked time and again by his followers to adhere to the protocol in order to establish his credentials as one sent by God, just as Jesus and the prophets of old have done - produce a ‘sign’ (miracle) The Quran has no mention of *Muhammad performing any miracles. Islam’s leaders, in their attempt to salvage Islam, have embarked on a course to establish the credentials of Islam’s prophet and bestow upon him ‘favors’ that God opted not to, and that he himself never claimed to possess.
There seems to be a consistent and systematic effort to elevate Muhammad to the stature of Jesus. Confronted by the fact that Jesus was foretold in the Bible, Islam’s leaders and apologists produce what they view as the three strongest arguments that *Muhammad, like Jesus, was foretold in the Scriptures. I discuss and comment on two in detail.
(1) According to Islam, the word “Comforter” in the following quote from the Gospel of John refers to *Muhammad:
“And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever” (John 14:16).
(2) According to Islam, the phrase, “I will raise them up a Prophet from among their brethren, like unto thee,” from (Deuteronomy 18:18) refers to *Muhammad.
(3) Muslims believe that the phrase “Behold my servant” in (Isaiah 42:1) refers to *Muhammad.
 Please see chapter nine ‘God equips those He call.’
Chapter Nine: God equips whom He calls
The early followers of Muhammad make the statement that God has always responded to everything Jesus asked. Muhammad agrees with them and confirms the special status Jesus has with God. The Quran is unabashed in stating that Allah always confirms his prophets with supernatural signs and wonders.
I describe in detail the importance Muslims place on ‘signs’ from God. Supernatural signs, wonders, and miracles are viewed as confirmations that the prophet has been sent by God. They constitute his resume: [Quran 51:38] “And in Moses (was another Sign): Behold, We sent him to Pharaoh, with authority manifest.”
وَفِي مُوسَى إِذْ أَرْسَلْنَاهُ إِلَى فِرْعَوْنَ بِسُلْطَانٍ مُّبِينٍ (38)
[Qur’an 2:87] “We gave Moses the 245Book and followed him up with a succession of messengers; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you a messenger with what ye yourselves desire not, ye are puffed up with pride? Some ye called impostors, and others ye slay!”
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِن بَعْدِهِ بِالرُّسُلِ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ أَفَكُلَّمَا جَاءكُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقاً كَذَّبْتُمْ وَفَرِيقاً تَقْتُلُونَ (87)
*Muhammad is repeatedly asked by those who rejected him as well as by his followers and his inner circle to produce a sign to substantiate his credentials: [Quran 17:92-93] “Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face:.. “Or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read.”
The prophet of Islam fails to do so and responds by saying, “Say: Glory to my Lord! Am I aught but a man—a messenger.”
 Quran 17:93
Chapter 11 continued...
I give several more examples of Ancient Hebrew pictographs that I find to be very interesting, one of which is ‘AL’ (pronounced ‘EL’ in Hebrew) which means God. The literal translation of ‘AL’ is ‘first authority.’
Thus, the pictorial for ‘AL’ is the combination of two ‘word-pictures.’ The first ‘word-picture’ means ‘First,’ and the second word-picture means ‘Authority.’
Following is how the Ancient Hebrews used two ‘word-pictures’ to form a ‘pictograph’ (drawing) that spells ‘AL’
Word-picture for ‘Alef’ (First):
The ‘word-picture’ for ‘Alef’ is the picture of the head of an ox because ‘Alef’ in ancient Hebrew means an ox, an animal the early Hebrews associated with strength and authority. It is appropriately represented by the picture of the head of an ox. It is the first letter in the Aramaic, Hebrew, and Arabic Alef-bet (alphabet). It has a numeric value of one. It is pronounced ‘A’ as in (a)pple and not as in h(ay).
(Ox ) (Head of ox) (Word-picture)
It is used in pictorials to mean strength, first, leader, leadership, etc.,
Word-picture for ‘Lamed’ (authority):
The ‘word-picture’ for ‘Lamed’ is the picture of a shepherd’s staff or rod because ‘Lamed’ in ancient Hebrew means a shepherd’s staff or rod.
It is used in pictorials to mean authority, control, to speak, speech, word, the tongue, etc.
(First) + (Authority)
We now have the pictograph for God as the ‘First in Authority’ or ‘the first in control,’ ‘strong authority,’ ‘first word,’ and ‘first speech.’
Chapter Ten:: The Garden of Eden
The Garden of Eden; I quote from the Quran and the Torah about Adam and Eve and the origin of sin. I find a very interesting quote from Muhammad’s Night Journey, where Muhammad asks Adam to intercede for mankind, because he (Adam) was the one who introduced sin into the world. Adam replies that he could not do so, because of his fallen nature due to the transgression he committed. He makes it clear to Muhammad that the intercessor to mankind can only be someone who has never committed a sin:
“Allah's Apostle said, ‘You are Adam, the father of mankind, and Allah created you with His Own Hands…so please intercede for us with our Lord so that He may relieve us.' Adam will say, to them, 'I am not fit for that,’ and then he will mention to them his mistake which he has committed.' 
*Muhammad does not give up on his quest to find an intercessor. He proceeds to ask Abraham, Moses and Jesus who subsequently refuse the offer citing their unworthiness… eventually asking *Muhammad who accepts the offer. Apologists fail to explain why Adam was rejected when the Quran says that Allah has forgiven him [Quran 20:115] “We had already, beforehand, taken the covenant of Adam, but he forgot: and We found on his part no firm resolve.”
Apologists also fail to elaborate on why Abraham and Moses lacked the prerequisites
(Masjid al-Aqsa): In a dream, *Muhammad rides on a beast as it flies him from Mecca to Jerusalem, where the archangel Gabriel accompanies him to heaven where he meets and talks with Adam, Abraham, Moses, and Jesus. He is then taken to the seventh heaven, to the throne of Allah.
 Narrated Anas: Volume 9, Book 93, Number 607
Chapter Eleven: The Origin of Writing and Inherent Sin
I explore the origin of Aramaic writing in an effort to better understand the necessity of an Intercessor and Christianity’s tenet of ‘Inherent sin. I find it in Adam’s reply to God in the Garden of Eden. “And he said, I heard thy voice in the garden, and I was afraid because I [was] naked, and I hid” (Genesis 3:10).
I am convinced that the word ‘naked’ has more substantial implications than just being physically naked. I am convinced it harbors a spiritual meaning. I believe it is the first reference in the Torah to imply ‘inherent sin.’ I will proceed to show how the ancient Hebrews used the combination of drawings of ‘word-pictures’ to form phrases. I will show that the word ‘naked,’ was portrayed by two ‘word-pictures’ depicting a ‘pictograph’ (drawing) of ‘someone whose cover has been consumed, so as to reveal their shame, their guilt, and their sin.’
Shepheard with staff
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