.jpg)
ASHLEY ON
Health & Wellness, Spirituality, and all things New.
ASHLEY ON
Ashley On - The Editing of the Bible with Dr. Stephen Pidgeon
In this thought-provoking episode, Dr. Stephen Pidgeon—attorney, theologian, and editor of the Cepher Bible—joins us to unpack the complex history of how the Bible was edited, redacted, and shaped over centuries. We explore the political forces, religious councils, and cultural agendas that influenced what texts were included—and excluded—from the canon. Dr. Pidgeon dives deep into original languages, lost books, and the implications of translation decisions that continue to impact modern theology. Whether you’re a scholar, seeker, or skeptic, this conversation challenges conventional narratives and invites a deeper look at the sacred texts millions consider foundational.
Code ASHLEY10 Saves 10% at Igniton.comBrain & Longevity Supplements Charged with Energy from the Sun; Peer-Reviewed Proven to Work Better
Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.
Welcome to Ashley On, your one-stop podcast where we talk about health and wellness, spirituality and all things new. Stick around as we delve deep into innovations to support a better world.
SPEAKER_02:Hello and welcome to the show. Today's show is with Dr. Steven Pidgeon. Dr. Pigeon is the founder and president of Suffer Publishing. He's a political scientist, really an eclectic individual. I think you're really going to enjoy this show. He's a political scientist with a doctorate in philosophy. He's an active attorney, best known for leading his creation and publication of the If Suffer, which is a comprehensive restoration of sacred scripture. It's in English. Dr. Pigeon is fluent in multiple languages, Greek, Hebrew, Russian, French, Spanish, Italian. He's an accomplished author of over 30 books. He's a musician with a degree in piano performance, and he's a teacher of Hebraic studies through his Sefer Academy. His work really focuses on exploring the Hebraic roots of faith and providing in-depth scriptural insights, trying to simplify scripture so that all of us can understand it better. Fantastic interview. Hope you enjoy the show. Thank you. If you're looking to improve your memory or lower your stress and inflammation, you got to hear about our new sponsor, Ignaton. Ignaton is the world's first quantum wellness brand, merging ancient energetics with cutting edge physics. And this stuff really works. It's clinically proven. We'll talk about that in a second. Their formulas are charged with something called ignatons. They're subatomic quasi particles from the sun and originally identified in private research at CERN. This is heavy physics. Ignaton's space-age technology entangles these particles with supplement ingredients to supercharge them and make them work better. Here's what makes this really exciting. In university-led, peer-reviewed studies, IgniCognition, Ignaton's flagship brain formula, was shown to improve total memory by 100% in just 30 days. That includes short-term, operational, and working memory. It's crazy. The IgniLongevity formula their cellular stress and aging formulation, reduced inflammation markers like C-reactive protein or CRP and interleukin-6 or IL-6 by 37% and 54% respectively in just 60 days. Huge impact. These studies were compared to both placebo and to the same supplement ingredients that were not charged with ignitons. This isn't hype. It's clinical, quantum-enhanced nutrition designed to help your body align with higher levels of clarity, coherence, and resilience. I've been using both formulations now for about 60 days, and seriously, I've never felt better. I'm sharper, I have more energy, I recover faster from my workouts, I don't get that afternoon swoon, and I'm even sleeping through the night, every night. Visit igniton.com and use code ASHLEY10 to get 10% off your first order. That's igniton.com, I-G-N-I-T-O-N.com. And the code is Ashley10 for 10% off your first order. Igniton, born from light, backed by light. Dr. Steven Pidgeon, nice to meet you and thank you for joining the show. Welcome.
SPEAKER_04:Hey, it's great to be here, Ashley. Thanks for asking me to be on. I appreciate it.
SPEAKER_02:Yeah, it's great. Great to meet you. I'm excited to talk to you today and I'd like to... just dive in in these in these episodes and so i'd love for uh for us to start just introduce yourself to our audience if you don't mind
SPEAKER_04:sure my name is stephen pigeon i'm the ceo founder and president of sephir publishing group and we have been engaged in um we've been engaged in the translation and editing and the publication of scripture since 2012. And before that, we actually had, we had a history in, you know, leading up to it that began actually around 2008 in terms of developing the composite of the structure, if you will, of what would become the Sefer. And it initially began as just a couple of books. Actually, we had originally, well, what happened actually is that we had a Bible study and the Bible study was very interesting study. And we got into a discussion one night because there was a publication that was being prepared and they had gone public with their announcement that they were going to create a politically neutral, politically correct campaign. text of the scripture that was designed not to be offensive to anyone and i got to think about that and i thought how can you do that and you know this is the script it is what it is how do you do that and anyway i became very offended and so i talked to a friend of mine and over the years before this for maybe 10 years before that i had began assembling my own text if you will because i was reading the books that were supposedly you know verboten by the Westminster Confession, namely the Apocrypha. And I had a book that was the Oxford Complete Bible. It turned out to be the Benjamin Blaney edition. And I was reading these texts, and I thought, you know, these are really quite incredible. And particularly when I came on to what's called Second Esdras, a very important text. And I read that and I went, wow, this is really, you know, this really outstanding. And of course, then I discovered the Dead Sea Scrolls and the Book of Jubilees and the Book of Enoch and so forth. And so all of these readings were really very attractive to me. So I began to assemble them in a green binder. And as we started doing a Bible study, well, I was presenting these materials to the Bible study and they were very interested. So we began to print a very limited basis we're talking two to maybe four at a time books that could be used by our bible study and so it went through a series of transactions where we started out with three books, then it became two books, then it became one book. And it went from different names. And finally, we came to a point where we had published a book called the Kodesh Seferim. And it was really, we were using really, because we were doing one-off publishings, these books were really not very well put together, would be the understatement of the year. They weren't sewn bindings. They had really kind of these cheap, high gloss covers, half the time the cover would come in upside down. And, you know, it was, and the books would fall apart after about the fifth reading. And they were costing us a fortune. But nonetheless, I mean, you know, look, they were costing us almost$44 a piece. And then I would try to recapture what the expense of getting it was. So I'd ask$50 for the book so that I could, you know, print another one. And so anyway, we got to the Kodesh Sephirim, we printed 10 copies, and one of those copies was mine. And, you know, the book was just falling apart. I mean, you know, it had thumbprints all over the face of it, you know, and, you know, the cover was fading and the binding was coming apart and, you know, all this stuff. Anyway, I was teaching at a church in Spokane. And the sound man said, I want that book. And I said, well, you can't have it. This is my book and it's the last one I got. So, you know, the answer is no. Well, anyway, he talked me out of the book and he still has it, by the way, he still has that book. And so some friends and I, there were four of us, four families. We traveled to Jerusalem that year and we were there for the Feast of Tabernacles. And it was during that feast that we decided, well, okay, it's time that we're actually going to have to do an official printing of this book. And we found a printer that would actually do a good job, you know, using a sewn binding and putting together a really solid cover and, you know, mass producing the book responsibly. You know, so we put our pennies together and we came up with enough money to do the first printing, which was 2,000 books. And You know, and I said, well, look, Kodesh Seferim is a little too much. And it was way too much Hebrew on the cover of the book. And, you know, it was like, hey, that is just too golden gilded, yeah, over the top ornamented, you know. And so I decided to just rip it back to just Sefer. And, you know, Sefer, you know, it kind of means book. I mean, you can, you know, if you're going to try to use a flat-footed interpretation of the Hebrew, you could say that's book. It really means a numbered writing, and in particular, a numbered writing in a scroll. I mean, that's really what it means. Because you have to distinguish between the word Sefer and the word Megillah, which is a roll. You know, that's one handled roll. But a Sefer is a scroll. And so we elected to call the book just Sefer. and we had a problem using the idea of a bible because of the pagan heritage of the city of biblos and uh and all that that meant and there was a real there was a real uh confrontation that took place in the ancient world because there was a set of books called the bibliotheca that was initially called the bible and it was a very expansive set and it supposedly contained all the wisdom of the ancient world so you're talking about you know socrates plato aristotle uh you know euripides uh thucydides you know you know all these pythagoras euclid all these guys contained in this text in this huge book and so when rome put together its text it wanted to essentially occupy that space so it became it became uh the called the Biblia or Bible, replacing the Bibliotheca as all the world's knowledge. And our book was distinctly different from anything that had been labeled the Bible before, in that it had 87 books in it, rather than the traditional 66, which has been limited by the Westminster Confession, or the 77 books that were found traditionally in the average Bible That is to say the Roman Bible would have 77 books. The King James Bible had 77, the King James Authorized Version, and so forth. All the initial Bibles, they all had this Apocrypha section or the Deuterocanonical section. And we had additional books than that. And since then, we have... You know, and I mean, I'll just tell you straight out, Ashley, we were, you know, we were kind of driving down the road blind, you know, where are we going? I don't know. I mean, we were trying to create a text really for the Bible study and we had our reasons behind it, but there were decisions made that were made early on. They were very important decisions, which had to do with this politically neutralized, or if you will, neutered Bible that was going to be produced. And one of the decisions we made was, okay, we're going to transliterate all of the proper nouns in the text. We're not going to use the common English. And this really happened because of our trips to Jerusalem. And we were having conversations with some rabbis. And, well, they weren't rabbis. I think they were just Hasidic rabbis. guys and we'd be in line with them we'd be talking to them about the text and they started referring to these books like you know Tehillim and Yekezkel and all this stuff what are you talking about oh yeah this is you know your book you call it this and I thought hmm that's very interesting so we went back and we took a look and when we came to understand that there was this divide this huge divide and there was really no reason for it that we decided to transliterate 3,100 names. And so this was really the lion's share effort of what was going to create the Sefer. It was going to be a text with these 87 books and all of the names transliterated. Now, there was other difficulties, too. We found in the KJV, for instance, you would see in the Old Testament, you'd see the Holy Spirit. In the New Testament, you'd see the Holy Ghost. In the Old Testament, you'd see Isaiah, but in the New Testament, you'd see Esaias. In the Old Testament, you'd see Elijah, but in the New Testament, you'd see Elias. And at one point in the King James, they actually referred to Elijah as Eli-Zeus. And so we looked at that and we thought, no, this is not correct. These names should be homogenized if you're going to talk about isaiah in the old testament well then you need to talk about isaiah in the new testament if you're going to you know if you're going to reference elijah in the old testament then it needs to be elijah in the new testament so we came forward with all of these names with the idea that these were foundational in the hebraic language and that these would come forward into the new testament to homogenize all of these uh proper nouns Well, in doing this, we came, of course, upon the larger issue. And the larger issue was the Yod-Heh-Vav-Heh. And it was not only the Yod-Heh-Vav-Heh, but also the name of the Messiah. So these were two, you know, issues that are just kind of glaring in your face, right? And when we got to it, we started taking a look. And you can't, you know, you can't rely on Strong's Concordance, particularly with these names are concerned because they don't make a reasonable presentation. It's a logically inconsistent presentation in what they claim in the Strong's Concordance. And so we had to do additional research on top of that. Now, part of that research was traveling into Israel to see what the common usage was in the Hebrew language. And you can see evidence of the common usage really everywhere when you're in Jerusalem. It's very, very clear because the Israelis have transliterated the names of these prophets and so forth, names that you find in scripture on the names of their streets. So for instance, when you come, they'll have every street sign will have a name and it will have it in Hebrew and in a transliterated English and in Hebrew. Arabic. Every street has got a little plaque. They have Jeremiah Street. They have Ezekiel Street. They have Isaiah Street. But it's not Ezekiel, Jeremiah, or Isaiah. It's Yishayahu, Yirmiyahu, Yekeskiel, Zakaryahu, Obedyahu. And you can see it right there. It's right there. They're telling you, this is how we transliterate this name, this Hebrew name. So this gave us a great deal of confirmation as to how you deal with this Yod-Heh-Vav ending that we find on 167 names. So that became pretty clear as to how we were going to deal with the Yod-Heh-Vav-Heh. Now, there was a great discrepancy that arose because, of course, there were people in the Messianic camp that wanted to use the name Yehovah. which is a Masoretic construct that's given to us in Strong's. And I looked at that and I said, it's just simply not warranted. I mean, to give you an idea, the current president of Israel or the prime minister is Benjamin Netanyahu. Now this name literally means gift from Yah, right? The gift of Yah. Netanyahu. But it's not Yeho, it's Yahu. Yod-Heh-Vav. And this was consistent with the name of the kingdom, Yehud. And so it was became very, actually quite simple. And it's really been overwhelming. The tide of evidence that supports the Yod-Heh-Vav-Heh being pronounced as E-Yah-Uah, that we had to go with a transliteration. And so the transliteration we went with was to spell it Y-A-H-U-A-H, which some people say Yehua. but it really is four vowels. Now, Josephus, and really here you have the only ear witness to the name being pronounced was Josephus Flavius, Flavius Josephus. And he said at the time of the temple, just before its destruction, the priest used to wear an ephod, and the ephod had the Yod-Heh-Vav-Heh on it, which they pronounced as four vowels. Now, You know, in studying the Hebrew, they tell you, well, there's no vowels in Hebrew. Well, there are vowels that in pre-Masoretic understanding of the Hebrew, there's vowels. And those vowels are, four of them, or at least three of them, are the yod, the he, and the vav. So when we understood it was four vowels, it's very clear because you can see it. It's called the hirik yod, and it's called the shurik yod. of vav and of course the patak ha ha so it's e-a-u-a and we spelled it y-a-h-u-a-h to give it a pronunciation that was not going to be deceptive because you can imagine if we'd have put e-a-u-a if we'd have put e-a-u-a you might say oh or or who knows how it would be pronounced. So we wanted to give a pronunciation guide that was going to be as close as we could get it. Yeah, we could have put accents in there to make it a little bit more explicit, but we decided to leave those kind of markings out of the text. And so anyway, this was the wrestling match that was going on. And there was not only that wrestling match, but there was also a wrestling match in terms of including other books. Now, just to give you an idea, and I'll try to be quick about this, but what happened is you had some text before that existed, and we believe it existed in the Hebrew language, but we don't know for sure because there's no original text of anything, really. And in fact, the only original text there is is really the book of Yashar or Jasher. The other texts were copied from something so you start out with the idea that there was this text that was being used and the jews in alexandria well actually it wasn't the jews it was the leaders of the tribes of yasharel who were living in alexandria they decided to translate whatever they had they were going to translate it into greek so they did and this would become known as the septuagint And this, by the way, also included many more books than what you see in the Protestant Bible. It included all of these apocryphal books. And so this was translated into Greek. And then this was then taken into the Seleucid Empire, which was now the Levant. And they were, the guys who could read the Greek were reading the Greek and then speaking it out in Aramaic. And these guys were called Targums. And so they would teach the people in the Seleucid Empire all of this text in the Aramaic and that eventually got written down in about the first century BC. It became written. And in doing so, they had one through four Maccabees. They had one, two, three Baruch. They had first and second Esdras. They had all of these additional texts. They did not have Enoch and Jubilees, however. Enoch and Jubilees were going to be reserved for the Ethiopian tradition. And in Ethiopia and in the Eritrean tradition, they would keep Enoch and Jubilees. Well, okay, so that could be considered marginal work until you get to the Dead Sea Scrolls. And suddenly in the Dead Sea Scrolls, you have scribes now taking the text that came from Greek into Aramaic. Now it's going to be recaptured into Hebrew. And these scrolls then are going to include 10 copies of the Book of Jubilees and a complete copy of Enoch in the Aramaic. So when I saw that Enoch and Jubilees had been captured in the Dead Sea Scrolls, what did the Pope know about the Dead Sea Scrolls when they canonized the scripture? They didn't know. They didn't have it. They didn't have access to it. In fact, I'm not sure they even had access to the Ethiopian text at that point. So we came to conclude that Yes, Enoch and Jubilees were considered part of the scripture to be read at the time of the Messiah. And in fact, there's a direct quote in the book of Jude, there's a direct reference in 2 Peter, and there's 56 references in the New Testament that give indication that Enoch is in fact, was in fact a read text at that time. Now we know that Qumran, where they found the Dead Sea Scrolls, was the situs of who they call Yaakov Sadiq, or James the Just, the brother of the Messiah, where he led a monastic order there at Qumran. Robert Eisenman thinks that James the Just may have been responsible for a lot of the scrolls kept in those caves. So this means that you can see that this idea of Jubilees and Enoch being part of the canon, if you will, the early canon, gives substantial credence. We have not only the Eritrean tradition and the Ethiopian tradition and the Assyriac tradition, but we also have the Qumran tradition supporting these texts. So we went ahead with a publication that included all of those books. And of course, Then there was the issue of the Book of Jasher. And the Book of Jasher, we have a copy of the original Hebrew text. This is the pre-published Hebrew text that's available on a download on our website at sephra.net. And this was going to be published in the 1400s in Italy. And the publisher who published it in Italy treated it with disdain. I don't like this text and I don't want it, blah, blah, blah. But nonetheless, he published it. And then it was translated in the mid 1800s by a fellow in Britain who could not get it published because somebody had launched a fraudulent pseudo Jasher two years before and had captured the market and so on and so forth. So he had to wait and he moved it into New York to print it. And I think it was printed in the 1880s in New York. And we've since had the English translation, his English translation of the text verified as being an accurate translation of the Hebrew.
SPEAKER_03:And
SPEAKER_04:so the Book of Jasher now turns out to be, the more we study it, the more significant it is. It's a very, very important text. And there's historical things that are in the Book of Jasher that are found nowhere else. And it escaped what I call the Masoretic Massage. So the Masoretes would address the Tanakh, if you will, the Torah, the Nevi'im and the Ketuvim, or the books of Moses, the books of the prophets and the writings. And they altered virtually every word in the text by applying what's called Nikudot. And these are the, Nikudot means cookie crumbs. And these are the little dashes and dots and stuff that you'd find underneath the Hebrew letters to give it a pronunciation guide. Well, you might say, all right, well, thanks for the pronunciation guide. And I mean, it is helpful in pronouncing the words. But, with a capital but, there's opinion in that dotting, in that pronunciation guide. For instance, if you look at the word Adam, you know, Aleph, Daleth, Mem. Okay, well, that's one word, Adam. But it's also Edom. And it's also Adom. So a dome is red. Edom is a people group. And Adam is man, the name of the first man and also mankind. So when you see that, now you see a Masoretic rabbi saying, I think it's red. I think it's Adam. I think it's Edom. Well, that's his editorial selection on that particular word. And you see quite often, not only did they add vowel sounds and preferences to the words, but they also added letters. They added vowels, typically an O, but they also added U's, and they also added consonants. So you have what's called a doubling dot. in the Nikudot that when it's found next to a Lamed or it's found in a Mem or a Dalet or something like this, well, you get two Ms, you get two Ls, you get two Ds. And the idea of putting an O in, for instance, in the word Elohim, there's no O there, they added that. And when you see the word Anokhi, which appears in Exodus 20, Anokhi Yahweh Eloheikim is the passage, I am Yahweh, you're Elohim. They put the O there. There's no O in the word anokia. It's anki, which means I am. So because you see this addition of O's and U's and double letters, you get a massaged text, a text that is the preference and expresses the editorial opinion. of the Masorites. So this makes for a difficult presentation when you're beginning to look at the text to try to find, okay, what do we have for the reality here in this text? What's really being said here? So anyway, but this is how it got started.
SPEAKER_02:Wow. That's very interesting. So what was your inspiration to... to go down this rabbit hole, so to speak. I mean, obviously you were doing the Bible study, but to go that far with it, what was behind that in your personal life?
SPEAKER_04:Yeah, Ashley, I mean, that's a great question. And thank you for asking it. Well, I can tell you, I'll just, I'll share this with you. And this is what happened. Okay. So, you know, I had kind of a, I had a very long walk into my faith journey. because I don't know, I wouldn't call myself a person of faith as a child. I think I kind of believed a little bit, but I grew up in Alaska in a very, in a very crude and rude and rough environment. And I was living in Alaska during the Alaska pipeline. It was essentially pure chaos, pure anarchy run by the mafia. And, you know, the, you know, I mean, it was not uncommon to have people shot in parking lots right in front of you and there'd be no rest, no nothing. People would disappear. We had no names, mass murders everywhere. I mean, it was, you know, it was drugs, prostitution and mafia killing and all this. It was the biggest anarchy you could possibly imagine. This was, was the condition of Anchorage in the 70s. How I survived it, I did it by hanging out in the piano practice room. That's how I survived it. I'd practice eight hours a day so I wouldn't be seen in public anywhere. But at any rate, my faith journey, I was at war. Well, here's what happened. Being a former rock and roller, used to travel, used to tour as a rock and roll musician with my sister. And there came a day, one day when my sister came home and she was She had been jamming with this band on Saturday night and the keyboard player said, hey, why don't you jam with me tomorrow? And she said, well, where are you jamming tomorrow? He says, well, I'm going to be playing to this gospel church, you know, at 9 a.m. Come in and play. So she it was a black gospel church. So she went to this black gospel church. And the next thing you know, you know, she has a salvation moment, you know. So she comes home and she's just flying high. This was my sister who was, you know, Janis Joplin, you know, reincarnated, you know, I mean, we were on the road, you know, she'd finished Southern Comfort before noon. You know what I'm talking
SPEAKER_02:about? Yeah.
SPEAKER_04:And so, and here she is converted. I'm like, wow, this is incredible. You know, so I was very excited with her and she was just in joy. You know, I was very excited about this and following her and watching her. Well, you know, three weeks later, she was killed in a head-on collision. And for me, that was my 18th funeral. I was 21 years old. That was my 18th funeral that I had gone to as a young man. And it was really kind of the, it was the, it was the straw that broke the camel's back. Okay. because that funeral really, I went into a PTSD. I didn't know I had PTSD, but I did. I had this continual expectation that the adrenaline was going to flow with the news of somebody close to me had died. And I would just experience that over and over again. And so anyway, I just, you know, I kind of looked at Jan and I went, I don't want any part of this. You know, if I confess a faith, I'll be dead in three weeks. I'm not going there. You know, so I've had this argument. It was like, you know, you want to have an argument between you and Satan. You guys duke it out. Leave me out of the mix. I'm not going to be a part of this. I don't want any part of it. And so I was like that for many, many years. And, you know, it was really the PTSD was beginning to really overwhelm me. You know, and finally I was like in a condition of a, and you know, and I didn't, I was in a condition of a nervous breakdown, really. And finally I cried out and guess what? In 15 minutes, there was somebody at the door with the Bible. Of course, it was the Jehovah Witnesses and it was the Jehovah Witness Bible, which had its problems, you know, it had its problems. But anyway, but I had never, I'd never owned a Bible. I'd never read a Bible. I'd never seen a Bible, but okay, great. You know, I'll take this Bible. And this began my faith journey. Well, I could acknowledge the father, but I could not acknowledge the son. It would be a 12 year journey before I would finally acknowledge the son. And when I acknowledged his son, so both my wife and I, we came to faith at the same time, which was really fantastic that she has been alongside me on this journey, which she has been. And so anyway, we both came to faith at the same time. And so we're like, well, we didn't know anything, you know, as in, I mean, I had no experience at all, you know, growing up in Alaska as a rock and roll. I mean, what experience did I know, you know? So we kind of went into this church and we went into that church and we went here and we went there and, you know, we had some real, you know, it was real eye-opener because, man, some of the stuff happening in the churches was like, really? You know, like when the pastor ran off with somebody else's wife, you know, this kind of thing. And so, you know, anyway, in 2001, we joined a different church and part of this church's, well, game plan, if you will, was to do mission work. And so one day, you know, they're telling me, you know, you need to go out and find out what mission you're going to be on. And I'm like, mission work. What are you talking about? You know? So anyway, I went out, I went out there and there was a guy and he had a sign up that said, what part of go don't you understand? And I started laughing. I think that's pretty good. And he says, yeah, you're coming with me. I said, well, where are we going? He said, we're going to Russia. I thought Russia. Okay. I grew up in Alaska with many Russians. My piano teacher was a Russian. You know, okay, all right, we're going to Russia. All right, okay. So the next thing you know, I find myself at Sheremetyevo Airport in Moscow, looking around and going, all right, all right, what am I doing here? Of course, you know, I was a militant anti-communist, right? Okay, do you guys realize you've let this militant anti-communist into your country here? You know, but anyway, we went down to the city Kursk. This is a lot where the battle is going on, had been going on here this year. We went down to Kursk, and at Kursk, well, I was baptized in the Ruach HaKodesh. And this was without hands, without somebody laying hands on me or breathing on me or doing anything else. But I had this baptism, you know, what people call baptism in the Holy Spirit. I had this baptism. First, I got soaked in the rain, and then I had this baptism in the Holy Spirit. Well... I mean, I was just, you know, flying high. It was just like unbelievable. I couldn't believe what was going on. I couldn't believe the joy I was having. And I couldn't believe what was high. It was like, okay, I got to go back to Russia. Why did I want to go back to Russia? Well, that's where the Holy Spirit is. Well, no, I mean, the Holy Spirit's everywhere. But in this particular case, you could feel, you could feel the Ruach like a low cloud cover over Russia. It's like, I'm going to do something here. I'm going to, I'm doing something here. And you know, when we were in Kursk, we stayed at a hotel that was right next to a graveyard from the Kursk battle of 1944, when the Germans lost 800,000 men and the Russians lost 1.5 million men in that battle, that tank, the biggest tank battle of World War II. And it was dispositive. From that battle, the Russians would march against the Germans all the way to Berlin. But I mean, we're staying right next to them. The first night I went to bed, like i kind of closed my eyes and like whoa there's thousands of souls walking around on the turf outside of this hotel this is weird i had no idea the graveyard was right there right house in a little bit thousands of souls i could see him you know so i went back and and the second trip i went i wanted to preach in russian and my friend yuri mikhailovich he was the pastor there He would let me preach in the Bible study, you know. So I began to preach on a passage out of John in the Russian. For this reason I was born, for this reason I came to the earth, to testify to the truth. Those who are of the truth hear my voice. So this was the passage I was beginning to preach on in Russia. And as I began to preach on this passage, Yuri looks at me, he says, you know, Stephen, he says, you speak Russian like a Georgian. You should go to Georgia. I'm like, Georgia? I don't know Georgia from Adam. I don't have any ties to Georgia. Why would I go to Georgia? Oh, you should go to Georgia. Well, turns out I did go to Georgia. So I ended up as a missionary in Georgia and I made four trips into Georgia and I traveled throughout the whole country. And I was there in Belize and in Batumi and in Gori and in Kutaisi and in Tiskin Valley and throughout the whole country and made many good friends. And we came alongside of desperately impoverished country, but a country that was really quite full of beauty and wonderful things, wonderful people. And anyway, so this mission work really kind of changed me. And I came back, when I came back to the States, I wanted to teach on the truth. And so I began teaching a thing called the truth project. And the truth project was all about the truth. What's the truth of scripture and so on and so forth. Well, it didn't take long. I was teaching this truth project and I had people come to me and say, well, we want to be in your Bible study. And I told them, I said, well, if you're going to be in my Bible study, we're not going to do a new age pop Bible study where you have one verse of scripture. And then somebody sells you an exercise program or a diet program or economics management program. If we're going to do a Bible study, then we're going to study the text.
SPEAKER_02:The truth.
SPEAKER_04:Yeah, we're going to study the truth. We're going to look at it. We're going to look deeply at it. Well, I'm telling you, that was the most exciting Bible study you could possibly imagine. As one friend of mine said, all of a sudden we were reading the pages of the Bible where the gold stuff was still stuck together, you know, and it was like it, the, the experience was really quite overwhelming because you go from being in a Christian church where you're getting a spoonful of pablum once a week. Okay. Here's the, you know, here's the widow's might, here's the good Samaritan, you know, here's the teaching of Paul, you know, and you get this little spoonful of pablum and that's it. And it's like, okay, well, you know, what about the beef, right? Where's the beef? Well, when we got into this, this robust Bible study, man, it was a steak dinner, you know? And so we get over there at six o'clock on Thursday and we'd be there until midnight or one o'clock, you know, and people be bouncing off the ceiling with excitement with what we were discovering. It was just incredible. And so as all of that began to unfold, I began to see the, um, kind of the whole context of the thing. And so as we began to see that, we realized, look, if, you know, and then this book comes out and says, we're going to neutralize the Bible. I was just outraged. I was like, no, you, no, no. So I looked at Brad, I said, Brad, we need to do our own Bible. He says, what are you talking about? I said, let's do our own text and let's make it twice as difficult instead of making it neutral and friendly and all this, let's make it just hostile. impossible to read, very difficult, as intellectual astute as we can possibly make it. He said, okay, let's do it. So this is what we did,
SPEAKER_02:right? So here you are.
SPEAKER_04:Yeah. And so gradually, you know, so we've tried to, you know, and I've tried to make it, you know, initially when people were reading, it was like, huh? Who is Yakiskiyahu? How do you expect me to know that? And, you know, and Yekezkel, and, you know, what are these names? So, of course, we had to quickly assemble a lexicon so people could figure out what it is that we did, you know, with the transliteration of the names. And then I tried to make it, then as time goes on, I've tried to make the text more and more readable while keeping its intellectual content. And of course, what we found is, as time went on, that we found there were many, many things that, you know, for a lot of the people who are not familiar with scripture that have not read a lot of it, the KJV was built upon a number of ideas. And there were 15 premises that King James sat down and said, you have to follow these. And they were reiterated in the Westminster Confession. One was to keep the English Bible in vulgar language. That's the language that's used in both the King James Instruction and in the Westminster Confession to use vulgar terms. Now, one of those vulgar terms had to do with church versus congregation. In fact, King James was quite specific. You retain the word church and you do not use the word congregation. The reason being is because congregation meant we the people. church meant me the king i tell you what the religion is but congregation means we the people now the puritans that were that are called the puritans that came to massachusetts plymouth rock there they didn't call themselves puritans they called themselves congregationalists and it had to do with that word the congregation and so we weren't particular about congregation congregation called that assembly ecclesia kehila whatever you want to call it We eventually came with called out assembly rather than the congregation. But either way, it was not the Kirke based on the Greek goddess Circe Kirke, but rather congregation. Well, this was one of many of the changes that were made. And when we went to war with these premises of the King James Version, ideas that you were going to use vulgar language? No, because there is no James in the text. You know, his name was James, not James. And there is no James. But, you know, I want my name in there. It's my Bible. So put me in there. The guy whose name was Jacob in English would have been Yaakov in the Hebrew. I want my name to be there. So let's call the book James. Well, yeah. And, you know, and you get other things like this. Well, some of the issues and this was what really, really became a big deal. was the use of the word God for Elohim and the use of the word Lord for the Yod-Heh-Vav-Heh. And there was reasons why this was done. And the reasons why were primarily to always keep this ambiguity going. When you prayed to the Lord, were you praying to the Creator? Or were you praying to the King? Or were you praying to the Earl? Or were you praying to the Baron? were you praying to your landlord or someone else in the house of lords and of course the the text this idea of the pope and what would eventually become henry viii the pope said look i am vicarious filio de i am in place of god on earth so when you pray to the our father you're praying to me that's why i'm called papa the pope because you're praying to me you see and so these prayers The language was cut in such a way that there was always this ambiguity. Were you praying to the Creator? Were you praying to the King? Were you praying to the Father? Or were you praying to the Pope? And the scriptural text itself is very, very clear about who the Father is. It's found in 1 Chronicles 29, beginning at verse 10, when David gives the Our Father prayer. So when the Messiah says, look, Pray like this. When you pray, don't be one of these hypocrites who recites prayers from memory, you know, in the public square, wearing your phylacteries down to your ankles and, you know, strutting around like you're the rabbi while you're praying this, you know, incantation of repetitive prayer. Don't do that. Instead, pray like this. Well, then the New Testament records it as beginning our father. But when you go and you see from where this prayer came initially, it came from David's prayer, which he begins in the Hebrew. Baruch atah, Yahweh, Elohai, Yasharel, avinu ma'olam v'adolam. Blessed are you, Yahweh, the Elohai of Yasharel, our father forever and ever. Then he gets into
UNKNOWN:.
SPEAKER_04:To you is the kingdom and the power and the glory and the majesty and the victory. It's all in that prayer. But it was redacted by Eusebius in order to create the ambiguity. Are you talking to the creator or are you talking to the Pope? Who are you petitioning for your prayer? And so we saw this pretty clearly. And in, in, so in making the move, we had to ask ourselves the question in all of scripture. And, you know, I was, I was talking with my wife about this this morning, you know, the Westminster confession, the constructs of King James have permeated Western society for 400 years. Thou shalt not touch the ideas that we have put in stone. that this shall be in the vulgar text, that it shall only contain 66 books, that these are, you know, that the other stuff is only historical, all of these things. Thou shalt not touch. Well, you know, look, I'm not a subject to the crown, nor have I ever been a subject to the crown. I'm not beholding to the English Parliament or to the Westminster Confession. And I don't see, you know, if I'm going to look to authority, I'm going to look to scriptural authority rather not to the authority of somebody in parliament. Sure. Okay. So when we began to look at that, there's the question of the ineffable name doctrine. And the ineffable name doctrine was created by the Jews when they founded Judaism. Now, a lot of people think Judaism went back to King David. It did not. Judaism was founded and created by the Maccabees in the first century B.C., And again, this is because they heard the Greek, told them in Aramaic, and they began to write it down. And when they write it down, when they wrote it down, they created this religion called Judaism with two camps, the Sadducees, or the Sadduceen, and the Pharisees, or the Perishtim. These two camps were going to create this religion of Judaism. Well, if you read in Jeremiah 44, it says that Yah has taken his name out of the mouth of the Yahudim who are still in Egypt. He's taken his name out of their mouth. So they couldn't say the name. And so they began to say, well, nobody can say the name. It's too sacred to be said. Well, who said that? Who said it's too sacred? Well, Rabbi Akiva. Rabbi Akiva, who was an Amalekite convert to Judaism, said, you have to put a fence around the name. You can't say the name. All right. Well, what does the text say? Well, Moses says, I will publish the name of Yahweh. David says in Psalm 22, verse 22, I have declared your name unto the assembly. And the most important decision-making of all would be the Messiah in his great prayer of John chapter 17, which is the most beautiful prayer I think in all of scripture. And here's the Messiah praying in John 17. And he says at the very end of his prayer, just before he's going to be arrested, beaten, and then crucified, he says, I have declared your name unto them and will declare it, that the love of you that is in me might be in them and I in them. So here we have Moses, we have David, we have the Messiah all saying, I declare your name and will declare it. We have Joel telling you declare the name, call upon the name, call yourself by the name, swear by the name, publish the name, make mention of the name. It goes on and on and on and on in hundreds of places throughout the text. So who am I gonna believe, Rabbi Akiva? Or am I going to believe Moshiach?
SPEAKER_01:Sure.
SPEAKER_04:So we said, well, we're going with that. And so we're going with that and we're going to publish the name as we find it. And so we've had to weather, as you might imagine, Ashley, we've had to weather firestorms like you would not believe.
SPEAKER_02:Oh, I'm sure. I want to get to that too. But before we go there, on this path, what's the biggest discovery If you could share something with our audience, like the biggest discovery through this process that you think everybody should know that they most likely don't, whether it be through the translations or transliterations that you've done or the non-canonical books that you've included, what would be the biggest, if you have to share just one learning that would be transformative to the audience?
SPEAKER_04:What's the coolest thing?
SPEAKER_02:Yeah.
SPEAKER_04:yeah yeah i'll tell
SPEAKER_02:you exactly what's the coolest thing
SPEAKER_04:i'll tell you what i think is the coolest thing i think it's just absolutely fantastic quite frankly i mean i'm getting excited just thinking about telling you this this one okay so you know when you when you start to read the bible you know when you're a christian and somebody says well let's read the bible so as a christian you say okay well i'll start in the new testament and i'll begin in matthew And so you open up Matthew and it goes, and Abraham begat Yitzhak and Yitzhak begat Yaakov and Yaakov begat Judah and Judah begat Perez. And you're like, how am I going to get through this book? I'm falling asleep and I'm only in chapter one. And so chapter one is like so extremely exciting when you know what to look for. Okay. So here, You have chapter one saying right in the very first verse, it says that the Messiah is the son of David. Okay, can that claim be substantiated in the typical English Bible? And the answer is no, it can't. And the reason being, if you look at Matthew one, you'll see that there are a number of women mentioned, and I love the women that are in that roster, right? You have Rahab the prostitute, you have Tamar, the daughter-in-law who seduced her father-in-law. You have Bathsheba who seduced David, right? These are the women that, and you have Ruth. These are the four women that are laid out in that litany and the Moabite, right? And so when you look at those women, those women are not counted. So it tells you at the end of this says, okay, look, there's 42 generations total from Abraham to the Messiah, 14 from Abraham to David, 14 from David to the taking away to Babylon in Yekunyahu, and then 14 to the Messiah. Okay, that sounds pretty good. There's 42, 14, 14, and 14. But you don't count Bathsheba. You don't count Tamar. You don't count Ruth. You don't count Rahab. So you don't count Mary either because she's an empty DNA. She's not Y-DNA. She's not patrilineal. So when you do the count, guess what you get? 14, 14, and 13. What? And it's talking about Joseph, the husband of Mary. Well, then you flip over to Luke chapter 3, and here's Joseph, the supposed father of Mashiach. What? Isn't that the same guy? The supposed father is also the husband, right? How come they have two completely different genealogies? Who's lying here? Matthew or Luke? Well, that's because they got one word wrong. Because Joseph was also the name of the father of Miriam. Now, when you understand that Joseph was the name of the father, which Joseph? Well, there's a guide that when you read it, and remember that in Hebrew, In the biblical Hebrew, there's no of, just like there is no is. There's no word is and there's no word of. So they're inferred, if you will. They don't have to be in italics when you use of or is. However, you see this guy talked about all the time, Joseph of Arimathea. And people are going, well, let's see, where's Arimathea? Where would that land be? Is it Ramallah? Is it Aram? What is this Arimathea? Well, it's not a place. There is no up. It's Joseph Arama Thea. And Arama Thea means first in the divine line of kings. So when you're reading Matthew 1, you know, you have this litany that goes from, you know, Abraham to David. David becomes the king. Then you have 14 kings in a row, David, Solomon, Rehoboam, et cetera, until you get to the last king, Yeconyahu. Then every king after that is what they call an exilarch king. from Shealtiel to Zerubbabel, all the way to Joseph, the father of Miriam, exilarch king, directly in the line of David. Miriam was his daughter. And of course, if you believe the divine conception, then there is no Y DNA, but the DNA in Miriam, who is of the line of David, connects the Messiah directly to David. Then he becomes the Ben David. But only with that correction. So that correction is extremely important. But to understand who Aramathaea is now is going to change the entire understanding of the birth of the faith in the New Testament. Because Aramathaea was one of the richest men in the world at the time. He controlled 70 ships. He was responsible for all the shipping of tin and copper from the British Isles into the Middle East. He was the one bringing it. He was a member of the Roman Senate. He was known as Nobilius de Curiae in the Roman Senate. There's a huge Roman record about him. He was also a member of the Sanhedrin in the Holy Land. But this is why, like when you look at the death of Mashiach, right? He dies on the cross. Joseph of Arimathea is the one that goes to Pilate. Now, think about this. If somebody dies in your town and you're the rich guy, can you go in and say this? I'm the rich guy. I want the body of the guy that you just crucified or that you just executed. No, who are you to take the body? Well, he had to be someone. He had to be the patriarch of the family. That's who he was. He was the grandfather. I'm here to get my grandson. Now, there's been some rabbis who say, oh, he was an uncle. No, he was not the uncle. He was the grandfather. And so he is the one that came to get the body, and he got the body down before the Sabbath began in order to put him into the tomb. Well, the Ramathea is going to be beaten by the Sanhedrin five times once a year for the next five years because he was proclaiming the name. And so in the year 36 AD, he leaves and he leaves with his daughter Miriam and he leaves with 11 other disciples and they come to Britain and they establish the faith in Britain. They're in Cornwall and in Wales. And this begins the faith in Britain that is going to grow for hundreds of years before Constantine is going to create Catholicism. And the path that was pushed out by Arimathea in Britain is the ancient true path of the faith.
SPEAKER_02:Wow. That's awesome. I know why you say it's the coolest part then. Just exciting. Amazing. You know, we just have a few minutes left. I would love for you to have a chance to address the critics. I mean, I'm sure, you know, you alluded to it earlier. I'm sure you've just been hammered over this. You know, I can only imagine, but what would you say to the critics? I mean, it sounds like you started this from a very genuine place, you know, the path for truth. You know, I love the story. What would you say to the critics?
SPEAKER_04:Well, I would say, I mean, you know, first of all, We try, you know, sometimes it's hard to accept criticism, you know, because anytime even constructive criticism can be hurtful. You know, well, okay, yeah, I'm ugly, right? I'll try to do something. I'll get a haircut. Okay. But, you know, we've had a lot of criticism come in about the text. And when we get criticism about the text, I look and I go back and I research it and research it and research it and research it and try to make sure that the text is accurate, as accurate as we can make it. But some of the, some of the criticism was just like, okay, we're going to destroy you in the public square. We're going to completely destroy you. We're just going to smash you into pulp. We're going to, we're going to until everybody hates your guts. Now that kind of criticism was very difficult to take it. I wanted to quit for a long time. There was about a year period. I was going to quit. I was just, that said, you know, I can do other things. I don't have to do this. I can go do other things. I don't need to do this. And, um, But there were people who came alongside me and said, no, you're not going to do that. You're going to get back on the horse and you're going to ride. And it took me about six months to get to where I could do that. And since then, there have been other people. There was a fellow that I think was being paid to take apart the Sefer cult, right? He was putting out the feeler out there. How many people, tell us what it's like to come out of the Sefer cult. you know, well, it didn't fly very well because we're not in a cult. And, you know, this is not about me at all. This is about the text. And, you know, when we talk about the text, those who have criticized us, I want to thank those who have criticized us, really. Most of the critics have been quite helpful. Even the ones that wanted to destroy us, they nonetheless have been helpful because we have cleaned up our position. You know, you come in, you think, oh yeah, we got it all together. You don't, you know, you have slop, right? You think you're going to go out and race your car and you don't realize that you forgot to tighten this particular belt or you forgot to do this or your muffler isn't on correct. You find out when you start driving at 110 miles an hour, what you did wrong, right? Well, and so we found that we had peripheral stuff that was sloppy, that should not have been a part of our ministry. And so we kind of cut that stuff out and we, you know, pursued, Ever so gradually, most of the corrections, of course, are in-house. But we've had other people who have said, I've discovered this, I've discovered that, I've discovered this. And we take a look and we go, yeah, those discoveries are important. Let's incorporate them into the text. And so to my critics, I want to say thanks. It's been hard. It's been hard for me personally to deal with some of the criticism. But nonetheless, it has created a weathered product. You know, the sword was plunged into the cold water and survived. And so now we have the sword that is the word in a scripture that is now, and Ashley, I'll tell you, I'll just share this with you. It's being broadly accepted now. When we went into Italy to present some of the ideas in the Sefer, we were in Italy and I was expecting to be, you know, I didn't know how I was going to be received there. We were talking to pastors in Milano, we were talking to pastors up in Lugano and pastors in Sicily, you know. and very warmly received. Particularly when I asked them the question, you know,
UNKNOWN:,
SPEAKER_04:what is the name of the Lord? What is the name of the Father? They wanted to know. And for a lot of the Christian churches now, we're seeing a huge crisis of faith in the Christian church. And I think that crisis is going to get even higher because the United States is about to sacrifice Israel on the altar of global hegemony. That's about to happen. It almost happened here last month, and it's about to happen again. And when Israel is sacrificed for American hegemony, a lot of the Christian churches are going to go, wait a minute, weren't we told this? Weren't we told that? Weren't we told the other thing? And the answer is that you need to go back and look carefully at the text. And the beauty of the Sefer is that as challenging as it is, And this is something that I learned about raising children. You know, Dostoevsky once said this. When you talk to a child, don't talk baby talk to a child. Talk intelligent speak to the child. Speak at a full adult level and make the child come up to understand what you're talking about. Don't baby talk them, right?
SPEAKER_02:Totally agree, yeah.
SPEAKER_04:And it's the same thing with the text. The text is difficult to read. And, you know, you're like, I don't know that name. I don't, why is this name here? I don't understand this. But when you start plowing through it, what we have found is people who could not read a Bible because of its, you know, look, when you think about the average Bible, you know, you, you know, you open it up, you've got block text, right? And first of all, all-cap text is not English language. That's symbologized Latin. It's incorrect. It's grammatically incorrect. You've got these block texts. You have everything in justified columns. Some Bibles are four-point font. They've got five columns on one page. You've got a four-point font. And it's impossible to read. And yet somebody is saying, have you read your Bible yet? I don't know. I can't read that. It's the most hostile environment you could imagine for the eyes to see. right
SPEAKER_03:yeah it
SPEAKER_04:is i took a look at that and i went okay look you know look no no block text no all caps all caps you know we used to have that we used to have the the first number of the chapter a three space bold and then we'd have the first word in bold all caps therefore you know so you're reading along you know and yeah and then they went to jerusalem chapter three therefore The Messiah then was baptized. Why did we have this screaming at you? Why was this so important? Why did this have to be lifted up into this higher? Nonsense. That's just nonsense. How about something polite and kind and smooth and that's gentle on the eyes and it's well-marked. You have landmarks. You can see, oh, okay. Yeah, there's the header. Okay, here's the chapter number. Okay, that's big enough for me to see. And, you know, so the space and the font is big enough. Like when you look at, now see this sepher, right? Here, let me see if I can, let me see if I can. Well, anyway, this sepher, we have this font here. This is a black chancery font. I like that font. It's kind on the eyes. It's kind. So you look at it and go, oh, yeah, okay, that's easy. And so we have this idea of having easiness on the eyes, gentleness in the approach. So when you open up the text, you're going, yeah, okay, I can be here, right? I can be in this spot. And then when you begin to see that the language has been changed up from this kind of formalized KJV language into some language that's palatable, Well, now we find people that are reading the text that could never read the Bible before. They're reading hundreds of pages, hundreds of pages. And they're having that same experience that we had in the Bible study in 2008, 2009, where you're just bouncing off the ceiling with excitement about what you're reading. Really? Is that story really there like that? Did that really go on? Yeah, yeah, that's what happened. And you start asking, and all of a sudden it's like, you know, when you have one of those light bulb moments, oh, wow, like, here, let me give you a light bulb moment. Luke, right? Luke tells you quite explicitly when the Messiah was born. He tells you very, it's, you don't see it if you don't, if you haven't read the whole book, you don't see it. But he starts out, he says, oh, yeah, Zechariah, who was in the course of Aviyahu, What's the course of Aviyahu? Who knows? I'm not going to ask myself that question and I'm not going to bother to look. But if you did bother to look, you know that the course of Aviyahu was the 10th course of priests, which means he was working in the month of July, which means Elizabeth got pregnant in the month of July, which means she gave birth in the month of March to John the Baptist, which was exactly six months before the Messiah was born, putting his birth right in September. Just boom, just like that. Proof right there in Luke. Then you get to this interesting passage in Luke 3 where he's talking about this genealogy of the Messiah through Joseph, the supposed father. And he goes, here's all these names. Like those guys don't appear in Matthew 1. Well, forget about that. Let's just take it from the Messiah and let's count down. Well, the book of Enoch says that the demons, the disembodied rule code, the demons would be locked in the earth for 70 generations. When you count in Luke from Messiah and you count down to 70, you get to Enoch. Mind-boggling. And in that count, there is this guy named Canaan. Canaan, the son of Shelach. What? That doesn't appear in Genesis. That doesn't appear in 1 Chronicles. That doesn't appear anywhere. What are you talking about Canaan, the son of Shelach? Where'd you get that? And so all the commentators for years ignore that name, pretend it doesn't exist. Who knows? Luke came up with something. He's harebrained here. It's, you know, it was probably an ad. We don't know what it is, right? And then we find out it's right there in the book of Jubilees, chapter eight, tells you exactly who he was, tells you exactly who he was. You know, anyway, these are the kinds of things, these light bulb moments, right? When you see these kinds of things and it's just like, oh yeah, okay. And we have, they're still ongoing. for us. They're still ongoing. We have light bulb moments all the time.
SPEAKER_02:Well, thank you. I'm going to have to check this out, obviously. This has really been quite interesting and illuminating to me personally. I hope our audience has enjoyed it as much as I have. It's probably a great place to wrap. I would love for you to hold on just a second and talk to you a little bit off camera for a few more minutes before I let you go. But Dr. Steven Pidgeon, thank you so much for your time and for joining the show. You want to give your website out one more time. I want to make sure people have a chance to check out your work.
SPEAKER_04:Yeah, sure. If you want to come over to sephir.net, C-E-P-H-E-R dot net. And we have, we've got, I think I have like 400 blogs that will tell you about what we do. We've got lots of free resources and free downloads. And, you know, there's plenty of resources on the site, sephir.net.
SPEAKER_02:Awesome. Thank you, Dr. Pigeon. Great to meet you.
SPEAKER_04:You bet. Thanks, Ashley. Thanks for having me here.
SPEAKER_02:If you're looking to improve your memory or lower your stress and inflammation, you got to hear about our new sponsor, Ignaton. Ignaton is the world's first quantum wellness brand, merging ancient energetics with cutting-edge physics. And this stuff really works. It's clinically proven, and we'll talk about that in a second. Their formulas are charged with something called ignatons. They're subatomic quasi-particles from the sun and originally identified in private research at CERN. This is heavy physics. Ignaton's space-age technology entangles these particles with supplement ingredients to supercharge them and make them work better. Here's what makes this really exciting. In university-led, peer-reviewed studies, IgneCognition, Ignaton's flagship brain formula, was shown to improve total memory by 100% in just 30 days. That includes short-term, operational, and working memory. It's crazy. The IgneLongevity formula, their cellular stress and aging formulation, reduced inflammation markers, like C-reactive protein, or CRP, and interleukin-6, or IL-6, by 37% and 54% respectively in just 60 days. Huge impact. These studies were compared to both placebo and to the same supplement ingredients that were not charged with ignitons. This isn't hype. It's clinical, quantum-enhanced nutrition designed to help your body align with higher levels of clarity, coherence, and resilience. I've been using both formulations now for about 60 days, and seriously, I've never felt better. I'm sharper, I have more energy, I recover faster from my workouts, I don't get that afternoon swoon, and I'm even sleeping through the night, every night. Visit igniton.com and use code ASHLEY10 to get 10% off your first order. That's igniton.com, I-G-N-I-T-O-N.com. And the code is Ashley10 for 10% off your first order. Igniton, born from light, backed by science.
SPEAKER_00:Thanks for listening to Ashley on Nothing But The Truth for a better you and me.