Gospel Q-Source: The Gospels combined and explained by the Pesher of Christ™
Please be patient: large file requiring longer than usual loading times.
Searching

Gospel Q-Source: The Gospels combined and explained by the Pesher of Christ™

You may also use the Vaticanus/Sinaiticus Verse Selector at the center top link on the main page.

(Note: All references that are outside of the main text will appear in a separate tab. To return to the main text just select the previous tab.)

The scholars have long believed that there was a Gospel-Q which was the source of the Gospels of Matthew, Mark, and Luke and that the Gospel of John came later. (Q stands for quelle which is a German word meaning source.)

Such a version has never been found because ironically it is the Gospel of John which was first, having been written after the Crucifixion by Jesus! Jesus also had help from Simon Magus. It was scribed by John Mark, thus the Gospel of John.

Next it was Peter's Gospel scribed by Mark. (Papias of Hierapolis (c.60-135) quoted in Church History by Eusebius, III.39.15 - "Mark, having become the interpreter of Peter, wrote down accurately, though not indeed in order, whatsoever he remembered of the things said or done by Christ.")

The Gospel of Luke was composed by Jesus and scribed by Luke to give a more humanistic approach than Peter's and because the impending Schism of the Churches between East and West was making it doubtful the Gospel of John would be accepted without modification as Simon was then being called a heretic. (See Simon Magus in the Clementines).

The Gospel of Matthew was written under the direction of the Church leaders to define the accepted doctrine of the Church from the elaborate birth story to the Resurrection. Note that both Luke and Matthew are dedicated to the more liberal Sadducee priests: Theophilus and Matthew who ruled the Church, being the sons of the ex-high priest at Jesus' trial (Annas).

Contrary to scholarly opinion, the Four Gospels were all canonized in 49-50 AD according to the Book of Revelation as symbolized by the Four Horsemen of the Apocalypse (Revelation 6:1-8.) in the presence of the Lamb (Jesus).

All four Gospel verses relating to each event or theme are shown together in the same chronological order as in their gospel position, with the exception of parables. (Since parables show past or future history, they are placed according to their specific chronology.) By having the four Gospel verses together, it is possible to get a more detailed description of the event or theme rather than relying on an index and four markers, thus requiring five fingers marking these places! (Is it any wonder that most readers miss many details: for example the Gospel of John is the only gospel that shows that Jesus' legs were not broken when he was taken down from the cross, thus, when he was revived, he was able to be standing behind Mary Magdalene when she mistook him for James "the Gardener")

You may read the the combined Gospels from beginning to end or use the Gospel Harmony Index or to access the actually verse via Vaticanus/Sinaiticus Verse Selection for Four Gospels, Acts, and Revelation.

More detail on the Gospels:

Gospel of John: The order of the writing of the Gospels was the Gospel of John first because Jesus had co-authored the Gospel of John with Simon Magus, his superior at the time of writing, and it was scribed by John Mark, the beloved disciple, and his subordinate, Philip. (Note: Both Jesus and Simon Magus had survived their crucifixions.) The reason that it is now considered last is because of his content favoring Simon Magus who was pronounced a heretic at the time of its publication. Its almost poetic style convinced later scholars that it was written later than the other three Gospels.

Jesus and Simon were masters at presenting double meanings. This way they would not be accused of lying. Thus dead, just meant dead in term of Essene doctrine that said that being out of the Church was like death. The Essene classifications in the order of ranking could be used such as lame and blind and religious titles could be used such as 'son' and 'father' to imply God and the Son of God. Also, they used multiple names for the same person to create the illusion of a huge organization and to confuse the Roman authorities.

The Gospel of John uses a narrative structure with inter-spaced healings with all healings not healings at all, but being merely changes of doctrine, leading up to that of Lazarus, four days dead followed by the Crucifixion that was shown as a Resurrection rather than a carefully planned and lucky deception. Jesus' own betrothal is his first miracle of "water to wine", which plays with the concept of the Last Supper ceremony becoming a symbol for allowing Gentiles to advance from water baptisms to the wine at the Holy Table. (The other three Gospels and Acts kept the same "white lies", but ignored Lazarus because of the Schism of the Church, which had excluded Simon Magus-Lazarus. In Acts, Luke continued the "white lies" presenting many factious deaths such as James the son of Zebedee killed by the sword, Jonathan-Stephen the first martyr stoned to death, Simon Magus-Ananias and Helena-Sapphira, killed by Peter.)

The sequence of the writing of the Four Gospels, having John first, certainly contradicts the scholarly consensus, but opens up a better means of determining the correct emphasis on events in the same way that the Gospel of Mark has been given priority by many. Because of the Schism of the Churches, which occurred just before the release of the Gospels, there was an effort to reduce the importance of Simon Magus, who was their leader during the mission of Jesus, by removing Simon's name or using his nicknames in place of his name. However, after the Gospels of Luke, Mark, and Matthew were released, it was decided that the Gospel of John was still giving too much importance to Simon Magus, especially in its account of Lazarus. This is described in Revelation 10:7-11 "I took the little book out of the angel's hand, and ate it up. It was as sweet as honey in my mouth. When I had eaten it, my belly was made bitter." John's gospel was then heavily edited, more so than the Synoptic Gospels, and this resulted in strange anomalies.

Gospel of Mark: Peter with the help of the different scribe Mark, in Rome, set out to write a no-nonsense commentary, but keeping the concept of miracles for changes of doctrine because to him they were miracles that brought him from a 'fisher' of converts in the Noah ceremony to Pope of the Christian Church. Peter leaves out the Resurrection and ends with Mark 16:08 "And, having come forth quickly, they fled from the sepulcher, seized with trembling and amazement, and saying nothing to anyone, for they feared." (Proof of this ending is the absence of 9–20 in Codex Sinaiticus and Vaticanus lookup on my site).

Peter's book also did not escape the editors as we can see from the remnants of the original version in the "Gospel of Peter" and the "Secret Gospel of Mark" (see the True Gospel of Peter).

Gospel of Luke: With the Schism of the Churches after the Council of Jerusalem in June 46 AD, Simon Magus was then on the opposing side; so Jesus (still alive) with the help of Luke wrote a version more acceptable to the New Christian Church (thus the dedication to Theophilus Annas). Also it used parables that had trivial or seemingly contradictory moral stories to illustrate past and present history. The proof of authorship was the true story of Jesus' illegitimacy, though hidden within his 6 AD symbolic Bar Mitzvah, which scholars call a mistake of Luke!

Gospel of Matthew: Matthew, the brother of Theophilus, also a Sadducee and a High Priest, wanted to built an epic story so he added the Bethlehem birth and the Sermon on the Mount and some more parables. Even hidden in the Christmas story is the fact that it was only the Magi who recognized him as the true descendant of David (Matt 2:1-12) because Joazar Boethus, Pharisee High Priest, had rejected him as illegitimate. (See Annunciation of Mary.) (Revelation 12:1-6). The Magi were the forefathers of Simon Magus who was the Pope of the early Qumran quasi-Essene Church and later maligned as the Beast 666 of Revelation (Revelation 13:17-18) after the Schism of the Churches.

It is unfortunate that the Gospels of Matthew, Mark, Luke, and John were not edited into one Q-Source, but that is politics! The Church leaders had already decided on a Jesus story that would include a birth, ministry, crucifixion, and resurrection, but no Gospel was able to stand on its own. Matthew's was the closest to perfect, but Jesus' version in Luke could not be dismissed and obviously Peter's version in Mark could not be slighted. Jesus also lobbied to include his first Gospel of John, which was accepted with edits. Ultimately, it was an impossible task to rewrite the Gospels into a unified form because the leaders of the Church themselves were divided.

The creation of this Q-Source has been made possible by the methods of of Pesher of Christ™ (this site) and Dr. Barbara Thiering's pesher technique, giving priority to the former. (Although the two methods have as their aim to determine possibly contradictory hidden meanings within the surface meanings, the Thiering assumption that the subject of pronouns are determined by previous names will not be used; instead the Pesher of Christ™ inductive reasoning will pay attention to strict grammar and translation with pronouns acting as expected.) Also used will be chronology as relates to other sources of which Josephus' historical works are a great part, the allowance for multiple names for the same person, and modern findings. The basis of the Q-Source will be Young's Literal Translation of the Holy Bible (1898), modified with strict adherence to unbiased translation. Young's version is often considered to be more accurate than the American Standard Version (1901). More modern versions could not be used as they are copyrighted and in some cases are more biased towards "consensus opinion" or theology. Much assistance on dates was obtained from the appendix of Dr. Thiering's book: "Jesus the Man", but some have been revised based on new knowledge and different inductive reasonings as she did also on her website, such as the death of James Niceta and Peter's imprisonment, and from my book Paulina's promise to her grandfather, Jesus.

Using the theory that Jerusalem in the plural form means Qumran (the Essene monastery near the Dead Sea where the Dead Scrolls have been found in nearby caves), all plural Jerusalems are shown as "Jerusalem (Qumran)". This theory, put forward by Dr. Barbara Thiering, has been checked for consistency in the Inductive Reasoning on this site: Qumran as the mirror of Jerusalem. The implication of this is that Jesus operated in and around Qumran and that nearby hamlets of Ein Feshkha and Mazin took on the names of the places that dignitaries came from. Also see the Inductive Reasoning on this site: Traditional Jerusalem-centered Journeys of Jesus versus the Qumran-centered Journeys and also by an a series of You Tube animations: All Jesus Journeys . Thus the Crucifixion and "Resurrection" took place at Qumran, not Jerusalem.

I have also included the verses from the Gospel of Peter (labeled as "GP") and the Secret Gospel of Mark (labeled as "SM") as they represent The True Gospel Of Peter that precedes the Gospel Of Mark They are shown with a black background to indicate that they are not accepted by the Christian Churches and sadly just relegated to Apocrypha. Also some passages that are not in Codex Vaticanus or Sinaiticus are shown as crossed out as they were added after these oldest versions, but they can often be revealing as they still represent early information.

More details on format:

the light blue highlighted rectangle at the beginning of each section section is its synopsis with reference to Pesher of Christ™ meaning.

the Greek text is next with a link on the "Book Chapter:Verse" that links to:
The Apostolic Bible Polyglot following pattern of Biblos Greek Interlinear translation and grammar which parses and analyzes each word of the corresponding verse with links to:
Strong's Concordance,

New American Standard Exhaustive Concordance,

Thayer's Greek Lexicon,
and
(e) goes to The Englishman's Greek Concordance to the New Testament.

Note: Putting the cursor on the grammar abbreviations expands them.

Parsing Abbreviations
Following is Young's Literal Translation of the Holy Bible (1898)

(Links to references within the text will open in a second tab/window, therefore you can close it when done or return to previous tab/window)

A rose-pink highlighted rectangle follows, it contains the reviewed and possibly re-translated and elaborated section using the Pesher of Christ™.

Preface to Luke as Scribe of the Jesus (the Word), dedicated to Theophilus Annas thus giving a date for its writing (AD 37 to 41):
^{Luke 01:01} Ἐπειδήπερ πολλοὶ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τω̃ν πεπληροφορημένων ἐν ἡμι̃ν πραγμάτων, ^{Luke 01:02} καθὼς παρέδοσαν ἡμι̃ν οἱ ἀπ' ἀρχη̃ς αὐτόπται καὶ ὑπηρέται γενόμενοι του̃ λόγου, ^{Luke 01:03} ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πα̃σιν ἀκριβω̃ς καθεξη̃ς σοι γράψαι, κράτιστε Θεόφιλε, ^{Luke 01:04} ἵνα ἐπιγνῳ̃ς περὶ ὡ̃ν κατηχήθης λόγων τὴν ἀσφάλειαν.
^{Luke 01:01} Seeing that many did take in hand to set in order a narration of the Matters that have been fully assured among us, ^{Luke 01:02} as they did deliver to us, who from the beginning became eye-witnesses, and officers of the Word, -- ^{Luke 01:03} it seemed good also to me, having followed from the first after all things exactly, to write to you in order, most noble Theophilus, ^{Luke 01:04} that you may know the certainty of the things wherein you were instructed.
^{Luke 01:01} Seeing that many did take in hand to set in order a narration of the things that have been fully assured among us, ^{Luke 01:02} as they did deliver to us, who from the beginning became eye-witnesses, and servants of the Word (Here is given the secret code word for Jesus: "The Word".), -- ^{Luke 01:03} it seemed good also to me, having followed from the first after all things exactly, to write to you in order, most noble Theophilus, ^{Luke 01:04} that you may know the certainty of the things wherein you were instructed. (Theophilus Annas was the third son of the elder Annas, High Priest AD 6-15 and was High Priest (AD 37–41) after Jonathan Annas his older brother --listed as a disciple of Jesus as James of Alphaeus-- was deposed as "Stephen - Stefanos is Greek for crown", the first martyr, though symbolic, in Acts 7:54-60. See full list of the five sons of Ananus High Priest Ananus ruling 6–15 AD.) (The authorship of the Gospel of Luke is confirmed in Acts 1:1,2 -- ^{Acts 1:01} The former account, indeed, I made concerning all things, O Theophilus, that Jesus began both to do and to teach, ^{Acts 1:02} till the day in which, having given command, through the Holy Spirit, to the apostles whom he did choose out, he was taken up.) (It is quite likely that the Gospel of Luke was completed and the Acts of the Apostles begun while Theophilus Annas was High Priest. thus towards the end of his tenure at AD 40 or 41. Jesus, being alive, would have certainly worked on it with Luke especially since Luke was a physician --Colossians 4:14-- who could tend the damage to Jesus' hands from the Crucifixion. )
Return to index - - - Go to Top

Pesher of Christ
^{Luke 10:21} Ἐν αὐτῃ̃ τῃ̃ ὥρᾳ ἠγαλλιάσατο [ἐν] τῳ̃ πνεύματι τῳ̃ ἁγίῳ καὶ εἰ̃πεν, Ἐξομολογου̃μαί σοι, πάτερ, κύριε του̃ οὐρανου̃ καὶ τη̃ς γη̃ς, ὅτι ἀπέκρυψας ταυ̃τα ἀπὸ σοφω̃ν καὶ συνετω̃ν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. ^{Luke 10:22} Πάντα μοι παρεδόθη ὑπὸ του̃ πατρός μου, καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ υἱὸς εἰ μὴ ὁ πατήρ, καὶ τίς ἐστιν ὁ πατὴρ εἰ μὴ ὁ υἱὸς καὶ ᾡ̃ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι. ^{Luke 10:23} Καὶ στραφεὶς πρὸς τοὺς μαθητὰς κατ' ἰδίαν εἰ̃πεν, Μακάριοι οἱ ὀφθαλμοὶ οἱ βλέποντες ἃ βλέπετε. ^{Luke 10:24} λέγω γὰρ ὑμι̃ν ὅτι πολλοὶ προφη̃ται καὶ βασιλει̃ς ἠθέλησαν ἰδει̃ν ἃ ὑμει̃ς βλέπετε καὶ οὐκ εἰ̃δαν, καὶ ἀκου̃σαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν.
^{Luke 10:21} In that hour was Jesus glad in the Spirit, and said, "I do confess to you, Father, Lord of the heaven and of the earth, that You did hide these things from wise men and understanding, and did reveal them to babes; yes, Father, because so it became good pleasure before You." ^{Luke 10:22} "All things were delivered up to me by my Father, and no one does know who the Son is, except the Father, and who the Father is, except the Son, and he to whom the Son may wish to reveal [Him]." ^{Luke 10:23} And having turned unto the disciples, he said, by themselves, "Happy the eyes that are perceiving what you perceive; ^{Luke 10:24} for I say to you, that many prophets and kings did wish to see what you perceive, and did not see, and to hear what you hear, and did not hear."
^{Luke 10:21} In that hour was Jesus glad in the Spirit, and said, "I do confess to you, Father, Lord of the heaven and of the earth, that You did hide these things from wise men and understanding, and did reveal them to babes; yes, Father, because so it became good pleasure before You." It a well known esoteric fact that knowledge is a substance that should not be diluted by giving it to everyone, but only to initiates (babes). ^{Luke 10:22} "All things were delivered up to me by my Father, and no one does know who the Son is, except the Father, and who the Father is, except the Son, and he to whom the Son may wish to reveal [Him]." When you are in touch with God, you will know it and then you can reveal Him to the ones you decide are ready. ^{Luke 10:23} And having turned unto the disciples, he said, by themselves, "Happy the eyes that are perceiving what you perceive; ^{Luke 10:24} for I say to you, that many prophets and kings did wish to see what you perceive, and did not see, and to hear what you hear, and did not hear."
Return to index - - - Go to Top

Preface to John - The philosophy of Simon Magus explained: "In the beginning was the Word" (John 01:01)

^{John 01:01} Ἐν ἀρχῃ̃ ἠ̃ν ὁ λόγος, καὶ ὁ λόγος ἠ̃ν πρὸς τὸν θεόν, καὶ θεὸς ἠ̃ν ὁ λόγος.
^{John 01:02} οὑ̃τος ἠ̃ν ἐν ἀρχῃ̃ πρὸς τὸν θεόν.
^{John 01:03} πάντα δι' αὐτου̃ ἐγένετο, καὶ χωρὶς αὐτου̃ ἐγένετο οὐδὲ ἕν. ὃ γέγονεν
^{John 01:04} ἐν αὐτῳ̃ ζωὴ ἠ̃ν, καὶ ἡ ζωὴ ἠ̃ν τὸ φω̃ς τω̃ν ἀνθρώπων·
^{John 01:05} καὶ τὸ φω̃ς ἐν τῃ̃ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.

^{John 01:01} In the beginning was the Word, and the Word was with God, and the Word was God; ^{John 01:02} the same was in the beginning with God; ^{John 01:03} all things through him did happen, and without him happened not even one thing that has happened.

^{John 01:04} In him was life, and the life was the light of men, ^{John 01:05} and the light in the darkness did shine, and the darkness did not perceive it.

The proof that Simon Magus wrote the Gospel of John with Jesus is that Simon's philosophy is contained in John 01:01-17,23,25,26. Simon's philosophy is outlined in Refutations of All Heresies (Hippolytus of Rome (170 – 235 AD) Book VI Chapter 7). It is also touched upon by Ptolemaeus (late 2nd century), disciple of Valentinius (in Ptolemy's Letter to Flora (Shown in the appropriate sections as "P:")

First Level: (Mind-Intelligence)
Mind (Hestos-Nous-Heaven) and
Intelligence (Sophia-Aletheia-Earth)

^{John 01:01} In the beginning was the Word, and the Word was with God, and the Word was God;

P: First, in John is distinguished three things: God; beginning; Word. Then he unites them: this is to show forth both the emanation of the latter two, i.e. the Son and the Word, and their union with one another, and simultaneously with the Father. For the beginning was in the Father and from the Father; and the Word was in the beginning and from the beginning. Well did he say, "The Word was in the beginning", for it was in the Son. "And the Word was with God."

^{John 01:02} the same was in the beginning with God;

This phrase describes the second level of creation, but the phrase "the same was in the beginning with GOD" tells us that the Second Level is the mirror of the First. Thus reflecting the Second level upward to the First Level we have the 'Mind of GOD' (Hestos-Hidden) and the 'Intelligence of GOD' (Sophia-Manifest Mind) and the 'Spirit within all of Creation'. Then by swapping out the secondary emanation: "Word" with "GOD", the first line of John before John 01:01 would read:

^{John 01:00} (assumed) "In the beginning was GOD and GOD was with GOD" (Being "Hidden" and "Manifest" at the same time) and GOD was GOD (the emanation of GOD (Spirit) is GOD existing in all things)

P: So was the beginning. "And the word was God"; reasonably so, for what is engendered from God is God." John 1:14 speaks as follows: "And the Word became flesh and dwelt among us; we have beheld its glory, glory as of the Only-Begotten from the Father." So it precisely discloses also the first quartet when he speaks of the Father; Grace; the Only-Begotten; Truth. Thus did it speak of the first octet, the mother of the entirety of aeons (Hestos-Nous-Heaven). For it referred to the Father; Grace; the Only-Begotten; Truth; the Word; Life; the Human Being; the Church.

GOD in the "beginning" is made of three aspects which are "the Hidden" and "the Manifest" and "the Spirit". The Spirit is what permeates the whole of creation. Thus the "Hidden" (passive force) and the "Manifest" (active force) are joined together by "Spirit" (reconciling force).

The act of Creation is when the Spirit (reconciling force) separates the "Hidden" (passive force) and "Manifest" (active force), thus giving us existence in the "Manifest" by means of "the Spirit". This process of Creation creates three levels (higher to lower) of "Hidden"-"Manifest" pairs, each are created by the level above it by means of "the Spirit".

^{Genesis 1:2b}"and the Spirit of God was moving over the face of the waters". Spirit creates a ripple that brings the Matter into existence.

Sophia ('Intelligence') leaves the First Level and mistakenly seeks 'Light' on the Third Level thinking it was the 'Mind of God'. She becomes entangled in the Earth, forgetting her true nature as the aspect of Heaven. When her plight is discovered the 'Mind', as in "The Hymn of the Pearl" sends her a letter (a description of 'Spirit') to remind her of her true nature. The letter leads her away from the filth and death at the bottom of the Earth, where the serpent lives, back to Heaven to regain her true nature as the 'Intelligence of God'.

^{John 01:03} all things through him did happen, and without him happened not even one thing that has happened.

In GOD's Creation, the First Level makes the Second level manifest as the Second Level makes the Third Level manifest.

Second Level: (Voice-Name)
Voice (Logos/Word/Sun) and
Name (Zoe/Life/Moon)

^{John 01:01} In the beginning was the Word, and the Word was with God, and the Word was God;

P: First, he distinguishes three things: God; beginning; Word. Then he unites them: this is to show forth both the emanation of the latter two, i.e. the Son and the Word, and their union with one another, and simultaneously with the Father. For the beginning was in the Father and from the Father; and the Word was in the beginning and from the beginning. Well did he say, "The Word was in the beginning", for it was in the Son. "And the Word was with God."

The Second Level consists of 'Word' and 'with GOD', its complementary force, thus the pair: Voice (Word) - Name (Life). The 'Voice' and 'Name' become GOD by means of the 'Spirit' ("the Word was GOD").

Third Level (Man-Woman)
Reasoning (Man/Church/Light/Truth/Adam) and
Intuition (Woman/Baptism/Water/Grace/Agape-Love/Eve)

The aspects of the Third Level are contained in later verses in the first chapter of John, showing the concept of the Church assisting its congregation to reach the Second Level qualities of Word (inside Jesus) or Voice (inside John the Baptist). In the same way, the process of entering the Church through Baptism with a new name allows each person the essence of the Second Level quality of Name. Once the Voice/Word is attained, one can connect to the First Level above to reveal the 'Mind of God' (the Hidden) and in the same way the Second Level quality of Name can connect to the First Level to reveal the 'Intelligence' (the Manifest).

The Third Level is also demonstrated in the second creation story of Genesis with Adam and Eve. Here the Second Level 'Lord God', not GOD, acts because we, on the Third Level, can only see the Second level. This 'Lord God' on the Second level is a construction of our imaginings with all the shortcomings of our 'selves'; it is not GOD. The 'Lord God' merely has the 'Voice of GOD' and the complementary force of the 'Lord God' creates a world, that is merely 'Life in Name' (what we call it -Adam names the animals). Thus we are 'naked' before the 'Lord God' meaning we are as 'soul-less' as the God we imagine.

^{John 01:04b} and the light in the darkness did shine, and the darkness did not perceive it.

On this First Level, the 'Hidden' and the 'Manifest' cancel each other out and there is just empty space and all space (annihilation and fulfillment at the same time).

^{John 01:04a} In him was life, and the life was the light of men,

Within him (the masculine aspect of this level: 'Word' - Hidden), is its feminine aspect: 'Life - Manifest (Life in the service of God). 'Life' on the Second Level, which was created by 'Intelligence' acting from the First Level above, enlightens the congregation."

P: But furthermore in John, "That which came into being in it was Life." Here he discloses a pair. For he says that the entirety came into being through it, but Life is in it. Now, that which came into being in it more intimately belongs to it than what came into being through it: it is joined with it and through it it bears fruit. Indeed, inasmuch as he adds, "and Life was the light of human beings". In speaking of human beings he has now disclosed also the Church by means of a synonym, so that with a single word he might disclose the partnership of the pair. For from the Word and Life, the Human Being and the Church came into being. And he called Life the light of human beings because they are enlightened by her, i.e. formed and made visible. Paul, too, says this: "For anything that becomes visible is light." [Ephesians 5:13] So since Life made the Human Being and the Church visible and engendered them, she is said to be their light. Now among other things, John plainly made clear the second quartet, i.e. the Word; Life; the Human Being; the Church.

Both John the Baptist and Jesus instituted Baptism which purifies 'Intuition' on the Third Level, connecting upwards to the Second Level: 'Life' and then upwards to First Level: 'Intelligence' which is Sophia who guides the way.

We are fortunate to have the words of John the Baptist from Josephus
(Antiquities of the Jews, 18.5.2) "Baptism would be acceptable to God, if they made use of it, not in order to expiate some sins, but for the purification of the body, provided that the soul was thoroughly purified beforehand by righteousness."

After Baptism with 'Intuition' purified, 'Love' connects to 'Name' on the Second level and in time connects to 'Intelligence' the First Level. Then the initiate enters the Church to be taught the ways of God ('Reasoning'), 'Light' which illuminates the 'Word' on the Second level and in time connects to the 'Mind of God' on the First Level. Thus John the Baptist in John 01:06-13 admitted that he was not the 'Light', not because Jesus was higher, but rather that 'Light' is the Church, which is the coming together of all people with love.

The First Level is described in day 1-3 of Creation.
(Mind)
^{Genesis 01:01} In the beginning God created the heavens and the earth. ^{Genesis 01:02} The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters. ^{Genesis 01:03} And God said, "Let there be light"; and there was light. ^{Genesis 01:04} And God saw that the light was good; and God separated the light from the darkness. ^{Genesis 01:05} God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day.
(Spirit)
^{Genesis 01:06} And God said, "Let there be a firmament in the midst of the waters, and let it separate the waters from the waters." ^{Genesis 01:07} And God made the firmament and separated the waters which were under the firmament from the waters which were above the firmament. And it was so. ^{Genesis 01:08} And God called the firmament Heaven. And there was evening and there was morning, a second day.
(Intelligence)
^{Genesis 01:09} And God said, "Let the waters under the heavens be gathered together into one place, and let the dry land appear." And it was so. ^{Genesis 01:10} God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. ^{Genesis 01:11} And God said, "Let the earth put forth vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, upon the earth." And it was so. ^{Genesis 01:12} The earth brought forth vegetation, plants yielding seed according to their own kinds, and trees bearing fruit in which is their seed, each according to its kind. And God saw that it was good. ^{Genesis 01:13} And there was evening and there was morning, a third day.
The Second Level is day 4-5
(Voice)
^{Genesis 01:14} And God said, "Let there be lights in the firmament of the heavens to separate the day from the night; and let them be for signs and for seasons and for days and years, ^{Genesis 01:15} and let them be lights in the firmament of the heavens to give light upon the earth." And it was so. ^{Genesis 01:16} And God made the two great lights, the greater light to rule the day, and the lesser light to rule the night; he made the stars also. ^{Genesis 01:17} And God set them in the firmament of the heavens to give light upon the earth, ^{Genesis 01:18} to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. ^{Genesis 01:19} And there was evening and there was morning, a fourth day.
(Name)
^{Genesis 01:20} And God said, "Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the firmament of the heavens." ^{Genesis 01:21} So God created the great sea monsters and every living creature that moves, with which the waters swarm, according to their kinds, and every winged bird according to its kind. And God saw that it was good. ^{Genesis 01:22} And God blessed them, saying, "Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth." ^{Genesis 01:23} And there was evening and there was morning, a fifth day.
The Third Level begins with Man on Day 6
(Reasoning)
^{Genesis 01:24} And God said, "Let the earth bring forth living creatures according to their kinds: cattle and creeping things and beasts of the earth according to their kinds." And it was so. ^{Genesis 01:25} And God made the beasts of the earth according to their kinds and the cattle according to their kinds, and everything that creeps upon the ground according to its kind. And God saw that it was good. ^{Genesis 01:26} Then God said, "Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth." ^{Genesis 01:27} So God created man in his own image, in the image of God he created him; male and female he created them.
(Intuition)
^{Genesis 01:28} And God blessed them, and God said to them, "Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth." ^{Genesis 01:29} And God said, "Behold, I have given you every plant yielding seed which is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. ^{Genesis 01:30} And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food." And it was so. ^{Genesis 01:31} And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, a sixth day.
Then God rests because Man's free will determine whether he/she will access their true being. Did Adam come from Eve or Eve come from Adam?
(Third Level - Man)
^{Genesis 02:07} then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and Man became a living being.
(Second Level of Man - Voice)
^{Genesis 03:08} "And they heard the Voice of the Lord God walking in the garden"
(Third Level - Woman)
^{Genesis 02:23} then the man said, "This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man."
(Second Level of Woman - Name/Life)
^{Genesis 02:20} And Adam gave Names to all the cattle and to the fowl of the air. ^{Genesis 03:20}The man called his wife's name Eve, because she was the mother of All Living.

Return to index - - - Go to Top

Early Mission History in Parables

37BC The Great Banquet: Under Herod the grades of Poor (Essene members) and the Uncircumcised and Females (Gentiles), the Lame (Nazarite), and the Blind (Initiates) were now given a place in the Herodian Church. The much vaguer version in Matthew pays more attention to punishing those who do not come properly prepared.
^{Matt 22:01} Καὶ ἀποκριθεὶς ὁ Ἰησου̃ς πάλιν εἰ̃πεν ἐν παραβολαι̃ς αὐτοι̃ς λέγων, ^{Matt 22:02} Ὡμοιώθη ἡ βασιλεία τω̃ν οὐρανω̃ν ἀνθρώπῳ βασιλει̃, ὅστις ἐποίησεν γάμους τῳ̃ υἱῳ̃ αὐτου̃. ^{Matt 22:03} καὶ ἀπέστειλεν τοὺς δούλους αὐτου̃ καλέσαι τοὺς κεκλημένους εἰς τοὺς γάμους, καὶ οὐκ ἤθελον ἐλθει̃ν. ^{Matt 22:04} πάλιν ἀπέστειλεν ἄλλους δούλους λέγων, Εἴπατε τοι̃ς κεκλημένοις, Ἰδοὺ τὸ ἄριστόν μου ἡτοίμακα, οἱ ταυ̃ροί μου καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα ἕτοιμα· δευ̃τε εἰς τοὺς γάμους. ^{Matt 22:05} οἱ δὲ ἀμελήσαντες ἀπη̃λθον, ὃς μὲν εἰς τὸν ἴδιον ἀγρόν, ὃς δὲ ἐπὶ τὴν ἐμπορίαν αὐτου̃· ^{Matt 22:06} οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτου̃ ὕβρισαν καὶ ἀπέκτειναν. ^{Matt 22:07} ὁ δὲ βασιλεὺς ὠργίσθη, καὶ πέμψας τὰ στρατεύματα αὐτου̃ ἀπώλεσεν τοὺς φονει̃ς ἐκείνους καὶ τὴν πόλιν αὐτω̃ν ἐνέπρησεν. ^{Matt 22:08} τότε λέγει τοι̃ς δούλοις αὐτου̃, Ὁ μὲν γάμος ἕτοιμός ἐστιν, οἱ δὲ κεκλημένοι οὐκ ἠ̃σαν ἄξιοι· ^{Matt 22:09} πορεύεσθε οὐ̃ν ἐπὶ τὰς διεξόδους τω̃ν ὁδω̃ν, καὶ ὅσους ἐὰν εὕρητε καλέσατε εἰς τοὺς γάμους. ^{Matt 22:10} καὶ ἐξελθόντες οἱ δου̃λοι ἐκει̃νοι εἰς τὰς ὁδοὺς συνήγαγον πάντας οὓς εὑ̃ρον, πονηρούς τε καὶ ἀγαθούς· καὶ ἐπλήσθη ὁ γάμος ἀνακειμένων. ^{Matt 22:11} εἰσελθὼν δὲ ὁ βασιλεὺς θεάσασθαι τοὺς ἀνακειμένους εἰ̃δεν ἐκει̃ ἄνθρωπον οὐκ ἐνδεδυμένον ἔνδυμα γάμου· ^{Matt 22:12} καὶ λέγει αὐτῳ̃, Ἑται̃ρε, πω̃ς εἰση̃λθες ὡ̃δε μὴ ἔχων ἔνδυμα γάμου; ὁ δὲ ἐφιμώθη. ^{Matt 22:13} τότε ὁ βασιλεὺς εἰ̃πεν τοι̃ς διακόνοις, Δήσαντες αὐτου̃ πόδας καὶ χει̃ρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἐκει̃ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τω̃ν ὀδόντων. ^{Matt 22:14} πολλοὶ γάρ εἰσιν κλητοὶ ὀλίγοι δὲ ἐκλεκτοί. ^{Luke 14:12} Ἔλεγεν δὲ καὶ τῳ̃ κεκληκότι αὐτόν, Ὅταν ποιῃ̃ς ἄριστον ἢ δει̃πνον, μὴ φώνει τοὺς φίλους σου μηδὲ τοὺς ἀδελφούς σου μηδὲ τοὺς συγγενει̃ς σου μηδὲ γείτονας πλουσίους, μήποτε καὶ αὐτοὶ ἀντικαλέσωσίν σε καὶ γένηται ἀνταπόδομά σοι. ^{Luke 14:13} ἀλλ' ὅταν δοχὴν ποιῃ̃ς, κάλει πτωχούς, ἀναπείρους, χωλούς, τυφλούς· ^{Luke 14:14} καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδου̃ναί σοι, ἀνταποδοθήσεται γάρ σοι ἐν τῃ̃ ἀναστάσει τω̃ν δικαίων. ^{Luke 14:15} Ἀκούσας δέ τις τω̃ν συνανακειμένων ταυ̃τα εἰ̃πεν αὐτῳ̃, Μακάριος ὅστις φάγεται ἄρτον ἐν τῃ̃ βασιλείᾳ του̃ θεου̃. ^{Luke 14:16} ὁ δὲ εἰ̃πεν αὐτῳ̃, Ἄνθρωπός τις ἐποίει δει̃πνον μέγα, καὶ ἐκάλεσεν πολλούς, ^{Luke 14:17} καὶ ἀπέστειλεν τὸν δου̃λον αὐτου̃ τῃ̃ ὥρᾳ του̃ δείπνου εἰπει̃ν τοι̃ς κεκλημένοις, Ἔρχεσθε, ὅτι ἤδη ἕτοιμά ἐστιν. ^{Luke 14:18} καὶ ἤρξαντο ἀπὸ μια̃ς πάντες παραιτει̃σθαι. ὁ πρω̃τος εἰ̃πεν αὐτῳ̃, Ἀγρὸν ἠγόρασα καὶ ἔχω ἀνάγκην ἐξελθὼν ἰδει̃ν αὐτόν· ἐρωτω̃ σε, ἔχε με παρῃτημένον. ^{Luke 14:19} καὶ ἕτερος εἰ̃πεν, Ζεύγη βοω̃ν ἠγόρασα πέντε καὶ πορεύομαι δοκιμάσαι αὐτά· ἐρωτω̃ σε, ἔχε με παρῃτημένον. ^{Luke 14:20} καὶ ἕτερος εἰ̃πεν, Γυναι̃κα ἔγημα καὶ διὰ του̃το οὐ δύναμαι ἐλθει̃ν. ^{Luke 14:21} καὶ παραγενόμενος ὁ δου̃λος ἀπήγγειλεν τῳ̃ κυρίῳ αὐτου̃ ταυ̃τα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἰ̃πεν τῳ̃ δούλῳ αὐτου̃, Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τη̃ς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὡ̃δε. ^{Luke 14:22} καὶ εἰ̃πεν ὁ δου̃λος, Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. ^{Luke 14:23} καὶ εἰ̃πεν ὁ κύριος πρὸς τὸν δου̃λον, Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθει̃ν, ἵνα γεμισθῃ̃ μου ὁ οἰ̃κος· ^{Luke 14:23} λέγω γὰρ ὑμι̃ν ὅτι οὐδεὶς τω̃ν ἀνδρω̃ν ἐκείνων τω̃ν κεκλημένων γεύσεταί μου του̃ δείπνου. ^{Luke 14:25} Συνεπορεύοντο δὲ αὐτῳ̃ ὄχλοι πολλοί, καὶ στραφεὶς εἰ̃πεν πρὸς αὐτούς, ^{Luke 14:26} Εἴ τις ἔρχεται πρός με καὶ οὐ μισει̃ τὸν πατέρα ἑαυτου̃ καὶ τὴν μητέρα καὶ τὴν γυναι̃κα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφάς, ἔτι τε καὶ τὴν ψυχὴν ἑαυτου̃, οὐ δύναται εἰ̃ναί μου μαθητής. ^{Luke 14:27} ὅστις οὐ βαστάζει τὸν σταυρὸν ἑαυτου̃ καὶ ἔρχεταιὀπίσω μου οὐ δύναται εἰ̃ναί μου μαθητής. ^{Luke 14:28} τίς γὰρ ἐξ ὑμω̃ν θέλων πύργον οἰκοδομη̃σαι οὐχὶ πρω̃τον καθίσας ψηφίζει τὴν δαπάνην, εἰ ἔχει εἰς ἀπαρτισμόν; ^{Luke 14:29} ἵνα μήποτε θέντος αὐτου̃ θεμέλιον καὶ μὴ ἰσχύοντος ἐκτελέσαι πάντες οἱ θεωρου̃ντες ἄρξωνται αὐτῳ̃ ἐμπαίζειν ^{Luke 14:30} λέγοντες ὅτι Οὑ̃τος ὁ ἄνθρωπος ἤρξατο οἰκοδομει̃ν καὶ οὐκ ἴσχυσεν ἐκτελέσαι. ^{Luke 14:31} ἢ τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλει̃ συμβαλει̃ν εἰς πόλεμον οὐχὶ καθίσας πρω̃τον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντη̃σαι τῳ̃ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ' αὐτόν; ^{Luke 14:32} εἰ δὲ μήγε, ἔτι αὐτου̃ πόρρω ὄντος πρεσβείαν ἀποστείλας ἐρωτᾳ̃ τὰ πρὸς εἰρήνην. ^{Luke 14:33} οὕτως οὐ̃ν πα̃ς ἐξ ὑμω̃ν ὃς οὐκ ἀποτάσσεται πα̃σιν τοι̃ς ἑαυτου̃ ὑπάρχουσιν οὐ δύναται εἰ̃ναί μου μαθητής.
^{Matt 22:01} And Jesus answering, again spoke to them in parables, saying, ^{Matt 22:02} "The kingdom of heaven was likened to a man, a king, who made marriage-feasts for his son, ^{Matt 22:03} and he sent forth his servants to call those having been called to the marriage-feasts, and they were not willing to come. ^{Matt 22:04} "Again he sent forth other servants, saying, Say to those who have been called: Lo, my dinner I prepared, my oxen and the fatlings have been killed, and all things [are] ready, come you to the marriage-feasts; ^{Matt 22:05} and they, having disregarded [it], went away, the one to his own field, and the other to his merchandise; ^{Matt 22:06} and the rest, having laid hold on his servants, did insult and kill. ^{Matt 22:07} " and the king having heard, was enraged, and having sent forth his soldiers, he destroyed those murderers, and their city he set on fire; ^{Matt 22:08} then said he to his servants, The marriage-feast indeed is ready, and those called were not worthy, ^{Matt 22:09} be going, then, on to the cross-ways, and as many as you may find, call you to the marriage-feasts. ^{Matt 22:10} " and those servants, having gone forth to the ways, did gather all, as many as they found, both bad and good, and the marriage-feast apartment was filled with those reclining. ^{Matt 22:11} " and the king having come in to view those reclining, saw there a man not clothed with clothing of the marriage-feast, ^{Matt 22:12} and he said to him, Friend, how did you come in here, not having clothing of the marriage-feast? And he was speechless. ^{Matt 22:13} "Then said the king to the ministrants, Having bound his feet and hands, take him up and cast forth to the outer darkness, there shall be the weeping and the gnashing of the teeth; ^{Matt 22:14} for many are called, and few chosen." ^{Luke 14:12} And he said also to him who did call him, "When you may make a dinner or a supper, be not calling your friends, nor your brethren, nor your kindred, nor rich neighbors, lest they may also call you again, and a recompense may come to you; ^{Luke 14:13} but when you may make a feast, be calling poor, maimed, lame, blind, ^{Luke 14:14} and happy you shall be, because they have not to recompense you, for it shall be recompensed to you in the rising again of the righteous." ^{Luke 14:15} And one of those reclining with him, having heard these things, said to him, "Happy [is] he who shall eat bread in the kingdom of heaven;" ^{Luke 14:16} and he said to him, "A certain man made a great supper, and called many, ^{Luke 14:17} and he sent his servant at the hour of the supper to say to those having been called, Be coming, because now are all things ready. ^{Luke 14:18} " and they began with one consent all to excuse themselves: The first said to him, A field I bought, and I have need to go forth and see it; I beg of you, have me excused. ^{Luke 14:19} " and another said, Five yoke of oxen I bought, and I go on to prove them; I beg of you, have me excused: ^{Luke 14:20} and another said, A wife I married, and because of this I am not able to come. ^{Luke 14:21} " and that servant having come, told to his lord these things, then the master of the house, having been angry, said to his servant, Go forth quickly to the broad places and lanes of the city, and the poor, and maimed, and lame, and blind, bring in hither. ^{Luke 14:22} " and the servant said, Sir, it has been done as you did command, and still there is room. ^{Luke 14:23} " and the lord said unto the servant, Go forth to the ways and hedges, and constrain to come in, that my house may be filled; ^{Luke 14:24} for I say to you, that none of those men who have been called shall taste of my supper." ^{Luke 14:25} And there were going on with him great multitudes, and having turned, he said unto them, ^{Luke 14:26} "If any one does come unto me, and does not hate his own father, and mother, and wife, and children, and brothers, and sisters, and yet even his own life, he is not able to be my disciple; ^{Luke 14:27} and whoever does not bear his cross, and come after me, is not able to be my disciple." ^{Luke 14:28} "For who of you, willing to build a tower, does not first, having sat down, count the expense, whether he have the things for completing? ^{Luke 14:29} lest that he having laid a foundation, and not being able to finish, all who are beholding may begin to mock him, ^{Luke 14:30} saying -- This man began to build, and was not able to finish." ^{Luke 14:31} "Or what king going on to engage with another king in war, does not, having sat down, first consult if he be able with ten thousand to meet him who with twenty thousand is coming against him? ^{Luke 14:32} and if not so -- he being yet a long way off -- having sent an embassy, he does ask the things for peace." ^{Luke 14:33} "So, then, every one of you who does not take leave of all that he himself has, is not able to be my disciple."
Jesus uses this parable to chastise the leaders of the Church and to reference the structure of the Church as set out by Herod the Great, who reigned 38-4 BC. Herod expanded the Church to include the Diaspora (the Jews who were dispersed in foreign lands). He had been influenced by Hillel the Elder, who was teaching the "path of the Many" in contradiction to that of Shammai's narrow path. (Jesus later exhorted his followers to follow the narrow path of the few, but in this case he was referring to the strict Essene path as opposed to that of the Pharisees.) Jesus compares the Kingdom of Heaven to a marriage with God. (This concept is used in the Nag Hammadi, Gospel of Philip.) ^{Matt 22:01} And Jesus answering, again spoke to them in parables, saying, ^{Matt 22:02} "The kingdom of heaven was likened to a man, a king, who made marriage-feasts for his son, ^{Luke 14:16} and he said to him, "A certain man made a great supper, and called many, ^{Matt 22:03} and he sent forth his servants to call those having been called to the marriage-feasts, and they were not willing to come. ^{Luke 14:17} and he sent his servant at the hour of the supper to say to those having been called, Be coming, because now are all things ready. Jesus starts by chastising the Church leaders: ^{Matt 22:04} "Again he sent forth other servants, saying, Say to those who have been called: Lo, my dinner I prepared, my oxen and the fatlings have been killed, and all things [are] ready, come you to the marriage-feasts; ^{Luke 14:18} " and they began with one consent all to excuse themselves: ^{Matt 22:05a} and they, having disregarded [it], went away, the one to his own field, The first said to him, A field I bought, and I have need to go forth and see it; I beg of you, have me excused. (This is 'Number 1', the assistant to the highest priest, number 0. It was his task to represent the highest priest to the Diaspora. In this case it would refer to Jonathan Annas, riding in a Palanquin to avoid being contaminated by the 'unwashed'. (See the paralytic, let down through the roof) ^{Matt 22:05b}(and they, having disregarded [it], went away,) and the other to his merchandise; ^{Luke 14:12} And he said also to him who did call him, "When you may make a dinner or a supper, be not calling your friends, nor your brethren, nor your kindred, nor rich neighbors, lest they may also call you again, and a recompense may come to you; ^{Luke 14:13} but when you may make a feast, be calling poor, maimed, lame, blind, ^{Luke 14:14} and happy you shall be, because they have not to recompense you, for it shall be recompensed to you in the resurrection of the righteous." ^{Luke 14:15} And one of those reclining with him, having heard these things, said to him, "Happy [is] he who shall eat bread in the kingdom of heaven;" ^{Luke 14:19} " and another said, Five yoke of oxen I bought, and I go on to prove them; I beg of you, have me excused: This is the number 2 position, being the third in hierarchy as the leader of Israel, would normally be a David descendant, but Herod the Great kept this position for himself, relegating the David king to be king only to the Diaspora. The kings were traditionally symbolized as bulls or oxen. In this case it is Archelaus the Jewish king whom Theudas was influenced by. (See the Prodigal Son where his father did kill the "fatted calf" meaning that the the Jewish king Archelaus had been deposed.) Later it would be Agrippa who would wine and dine prominent men in Rome in an attempt to gain the Jewish crown. ('merchandise' in Matthew) ^{Matt 22:06} and the rest, having laid hold on his servants, did insult and kill. ^{Matt 22:07} " and the king having heard, was enraged, and having sent forth his soldiers, he destroyed those murderers, and their city he set on fire; As to the rest of the clergy of the Church, Jesus in Matthew chooses to highlight the Zealot-leaning ones, like Judas, who eventually brought about the Fall of Jerusalem in 70 AD ^{Luke 14:20} and another said, A wife I married, and because of this I am not able to come. For the rest of the clergy in Luke, Jesus is requiring the clergy to be chaste (except for those like himself needing to be married at certain strict times to bear kingly descendents). ^{Matt 22:08} then said he to his servants, The marriage-feast indeed is ready, and those called were not worthy, ^{Matt 22:09} be going, then, on to the crossroads, and as many as you may find, call you to the marriage-feasts. ^{Matt 22:10} " and those servants, having gone forth to the ways, did gather all, as many as they found, both bad and good, and the marriage-feast apartment was filled with those reclining. ^{Luke 14:21} " and that servant having come, told to his lord these things, then the master of the house, having been angry, said to his servant, Go forth quickly to the broad places and lanes of the city, and the poor, and maimed, and lame, and blind, bring in hither. (In Matthew above the better word was crossroads which represented the simple cross or "X" which was the symbol for the order.) Here in Luke are defined the four class set up by Herod the Great: the "poor" are the members of the Essenes order, the "maimed" is another reverse pun for uncircumcised in the sense of "bereft of some member of the body" --this being applied to females, who were specifically missing that all important part and were unclean during menstruation, "lame" was a common term for the Nazarite who were only spiritually cleansed when on a fasting retreat, and the "blind" were the "initiates", having not yet learned the true path. The group below are pilgrims who would bring offerings for the table in exchange for teaching: ^{Luke 14:22} " and the servant said, Sir, it has been done as you did command, and still there is room. ^{Luke 14:23} " and the lord said unto the servant, Go forth to the ways and hedges, and constrain to come in, that my house may be filled; Jesus, having covered all the clergy and the levels below them, now reiterates a the end of this section in Matt 22:14 the the theme of "many are called, and few chosen" from Matt 20:16. ^{Luke 14:24} for I say to you, that none of those men who have been called shall taste of my supper." ^{Luke 14:25} And there were going on with him great multitudes, and having turned, he said unto them, ^{Luke 14:26} "If any one does come unto me, and does not hate his own father, and mother, and wife, and children, and brothers, and sisters, and yet even his own life, he is not able to be my disciple; ^{Luke 14:27} and whoever does not bear his cross, and come after me, is not able to be my disciple." ^{Luke 14:28} "For who of you, willing to build a tower, does not first, having sat down, count the expense, whether he have the things for completing? ^{Luke 14:29} lest that he having laid a foundation, and not being able to finish, all who are beholding may begin to mock him, ^{Luke 14:30} saying -- This man began to build, and was not able to finish." ^{Luke 14:31} "Or what king going on to engage with another king in war, does not, having sat down, first consult if he be able with ten thousand to meet him who with twenty thousand is coming against him? ^{Luke 14:32} and if not so -- he being yet a long way off -- having sent an embassy, he does ask the things for peace." ^{Luke 14:33} "So, then, every one of you who does not take leave of all that he himself has, is not able to be my disciple." Matthew Annas, being a Sadducee and not believing in the afterlife, takes a more negative view of Jesus' message that those who have not committed to the Church will be sent to Hell. (The surface reading for those literalist Christians is that you will go to Hell . God help the monk has forgotten to shave his tonsure! ) ^{Matt 22:11} " and the king having come in to view those reclining, saw there a man not clothed with clothing of the marriage-feast, ^{Matt 22:12} and he said to him, Friend, how did you come in here, not having clothing of the marriage-feast? And he was speechless. ^{Matt 22:13} "Then said the king to the ministrants, Having bound his feet and hands, take him up and cast forth to the outer darkness, there shall be the weeping and the gnashing of the teeth; ^{Matt 22:14} for many are called, and few chosen."
Return to index - - - Go to Top

5 BC The Budding Fig Tree is an offshoot of Herod's Mission to the Jewish Diaspora which was described metaphorically as a 'Vineyard', based upon Genesis 9:20 "Noah, a man of the soil, proceeded to plant a vineyard." By using Noah as a patriarch, it was possible to also accept Gentiles. The Fig Tree began with the death of Herod the Great. The The Barren Fig Tree shows that it grew inside the Vineyard.
^{Matt 24:32} Ἀπὸ δὲ τη̃ς συκη̃ς μάθετε τὴν παραβολήν· ὅταν ἤδη ὁ κλάδος αὐτη̃ς γένηται ἁπαλὸς καὶ τὰ φύλλα ἐκφύῃ, γινώσκετε ὅτι ἐγγὺς τὸ θέρος· ^{Matt 24:33} οὕτως καὶ ὑμει̃ς, ὅταν ἴδητε ταυ̃τα πάντα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. ^{Matt 24:34} ἀμὴν λέγω ὑμι̃ν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως ἂν πάντα ταυ̃τα γένηται. ^{Matt 24:35} ὁ οὐρανὸς καὶ ἡ γη̃ παρελεύσεται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν. ^{Mark 13:28} Ἀπὸ δὲ τη̃ς συκη̃ς μάθετε τὴν παραβολήν· ὅταν ἤδη ὁ κλάδος αὐτη̃ς ἁπαλὸς γένηται καὶ ἐκφύῃ τὰ φύλλα, γινώσκετε ὅτι ἐγγὺς τὸ θέρος ἐστίν. ^{Mark 13:29} οὕτως καὶ ὑμει̃ς, ὅταν ἴδητε ταυ̃τα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. ^{Mark 13:30} ἀμὴν λέγω ὑμι̃ν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη μέχρις οὑ̃ ταυ̃τα πάντα γένηται. ^{Mark 13:31} ὁ οὐρανὸς καὶ ἡ γη̃ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται. ^{Luke 21:29} Καὶ εἰ̃πεν παραβολὴν αὐτοι̃ς· Ἴδετε τὴν συκη̃ν καὶ πάντα τὰ δένδρα· ^{Luke 21:30} ὅταν προβάλωσιν ἤδη, βλέποντες ἀφ' ἑαυτω̃ν γινώσκετε ὅτι ἤδη ἐγγὺς τὸ θέρος ἐστίν· ^{Luke 21:31} οὕτως καὶ ὑμει̃ς, ὅταν ἴδητε ταυ̃τα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἡ βασιλεία του̃ θεου̃. ^{Luke 21:32} ἀμὴν λέγω ὑμι̃ν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως ἂν πάντα γένηται. ^{Luke 21:33} ὁ οὐρανὸς καὶ ἡ γη̃ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται.
^{Matt 24:32} "And from the fig-tree learn you the parable: When already its branch may have become tender, and the leaves it may put forth, you know that summer [is] near, ^{Matt 24:33} so also you, when you may see all these, you know that it is near -- at the doors. ^{Matt 24:34} Verily I say to you, this generation may not pass away till all these may come to pass. ^{Matt 24:35} The heaven and the earth shall pass away, but my words shall not pass away. ^{Mark 13:28} "And from the fig-tree learn you the parable: when the branch may already become tender, and may put forth the leaves, you know that near is the summer; ^{Mark 13:29} so you, also, when these you may see coming to pass, you know that it is near, at the doors. ^{Mark 13:30} Verily I say to you, that this generation may not pass away till all these things may come to pass; ^{Mark 13:31} the heaven and the earth shall pass away, but my words shall not pass away. ^{Luke 21:29} And he speaks a parable to them: "See the fig-tree, and all the trees, ^{Luke 21:30} when they may now cast forth, having seen, of yourselves you know that now is the summer near; ^{Luke 21:31} so also you, when you may see these things happening, you know that near is the kingdom of heaven; ^{Luke 21:32} verily I say to you -- This generation may not pass away till all may have come to pass; ^{Luke 21:33} the heaven and the earth shall pass away, but my words may not pass away."
^{Matt 24:32} "And from the fig-tree learn you the parable: When already its branch may have become tender, and the leaves it may put forth, you know that summer [is] near, ^{Matt 24:33} so also you, when you may see all these, you know that it is near -- at the doors. ^{Matt 24:34} Verily I say to you, this generation may not pass away till all these may come to pass. ^{Matt 24:35} The heaven and the earth shall pass away, but my words shall never pass away. ^{Mark 13:28} "And from the fig-tree learn you the parable: when the branch may already become tender, and may put forth the leaves, you know that near is the summer; ^{Mark 13:29} so you, also, when these you may see coming to pass, you know that it is near, at the doors. ^{Mark 13:30} Verily I say to you, that this generation may not pass away till all these things may come to pass; ^{Mark 13:31} the heaven and the earth shall pass away, but my words shall never pass away. ^{Luke 21:29} And he speaks a parable to them: "See the fig-tree, and all the trees, ^{Luke 21:30} when they may now cast forth, having seen, of yourselves you know that now is the summer near; ^{Luke 21:31} so also you, when you may see these things happening, you know that near is the kingdom of heaven; ^{Luke 21:32} verily I say to you -- This generation may not pass away till all may have come to pass; ^{Luke 21:33} the heaven and the earth shall pass away, but my words may never pass away." This story serves to define the two major parties: the Vineyard and the Fig-tree. All were practicing a liberal version of the Essene laws with headquarters at Qumran. Some such as Jesus added Nazarite principles to allow for time outside of the monastery. The main difference lay in their attitude towards Rome. The Fig tree believed that moderate zealot action was necessary. These were Jesus' father Joseph, Judas Iscariot, Thaddaeus and Simon Magus. The Vineyard party of John the Baptist believe that it was necessary to keep a peaceful coexistence with Rome until God would bring the destruction of Rome in the next age which was due shortly. After the Baptist's death, Jonathan Annas was its leader. When Jesus came of age, he chose the Vineyard, against his father's wishes.
Return to index - - - Go to Top

21BC to 30AD History of the Mission to the Jewish Diaspora: The Sower: later on Feeding the 4000 James Niceta ("wheat") and Feeding the 5000 John Aquila ("barley")
^{Matt 13:01} Ἐν τῃ̃ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησου̃ς τη̃ς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν· ^{Matt 13:02} καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοι̃ον ἐμβάντα καθη̃σθαι, καὶ πα̃ς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει. ^{Matt 13:03} καὶ ἐλάλησεν αὐτοι̃ς πολλὰ ἐν παραβολαι̃ς λέγων, Ἰδοὺ ἐξη̃λθεν ὁ σπείρων του̃ σπείρειν. ^{Matt 13:04} καὶ ἐν τῳ̃ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ κατέφαγεν αὐτά. ^{Matt 13:05} ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἰ̃χεν γη̃ν πολλήν, καὶ εὐθέως ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γη̃ς. ^{Matt 13:06} ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. ^{Matt 13:07} ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἔπνιξαν αὐτά. ^{Matt 13:08} ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γη̃ν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα. ^{Matt 13:09} ὁ ἔχων ὠ̃τα ἀκουέτω. ^{Matt 13:10} Καὶ προσελθόντες οἱ μαθηταὶ εἰ̃παν αὐτῳ̃, Διὰ τί ἐν παραβολαι̃ς λαλει̃ς αὐτοι̃ς; ^{Matt 13:11} ὁ δὲ ἀποκριθεὶς εἰ̃πεν [αὐτοι̃ς] ὅτι Ὑμι̃ν δέδοται γνω̃ναι τὰ μυστήρια τη̃ς βασιλείας τω̃ν οὐρανω̃ν, ἐκείνοις δὲ οὐ δέδοται. ^{Matt 13:12} ὅστις γὰρ ἔχει, δοθήσεται αὐτῳ̃ καὶ περισσευθήσεται· ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ' αὐτου̃. ^{Matt 13:13} διὰ του̃το ἐν παραβολαι̃ς αὐτοι̃ς λαλω̃, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν· ^{Matt 13:14} καὶ ἀναπληρου̃ται αὐτοι̃ς ἡ προφητεία Ἠσαΐου ἡ λέγουσα, Ἀκοῃ̃ ἀκούσετε καὶ οὐ μὴ συνη̃τε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. ^{Matt 13:15} ἐπαχύνθη γὰρ ἡ καρδία του̃ λαου̃ τούτου, καὶ τοι̃ς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτω̃ν ἐκάμμυσαν· μήποτε ἴδωσιν τοι̃ς ὀφθαλμοι̃ς καὶ τοι̃ς ὠσὶν ἀκούσωσιν καὶ τῃ̃ καρδίᾳ συνω̃σιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς. ^{Matt 13:16} ὑμω̃ν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὠ̃τα ὑμω̃ν ὅτι ἀκούουσιν. ^{Matt 13:17} ἀμὴν γὰρ λέγω ὑμι̃ν ὅτι πολλοὶ προφη̃ται καὶ δίκαιοι ἐπεθύμησαν ἰδει̃ν ἃ βλέπετε καὶ οὐκ εἰ̃δαν, καὶ ἀκου̃σαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν. ^{Matt 13:18} Ὑμει̃ς οὐ̃ν ἀκούσατε τὴν παραβολὴν του̃ σπείραντος. ^{Matt 13:19} παντὸς ἀκούοντος τὸν λόγον τη̃ς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῃ̃ καρδίᾳ αὐτου̃· οὑ̃τός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς. ^{Matt 13:20} ὁ δὲ ἐπὶ τὰ πετρώδη σπαρείς, οὑ̃τός ἐστιν ὁ τὸν λόγον ἀκούων καὶ εὐθὺς μετὰ χαρα̃ς λαμβάνων αὐτόν· ^{Matt 13:21} οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῳ̃ ἀλλὰ πρόσκαιρός ἐστιν, γενομένης δὲ θλίψεως ἢ διωγμου̃ διὰ τὸν λόγον εὐθὺς σκανδαλίζεται. ^{Matt 13:22} ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὑ̃τός ἐστιν ὁ τὸν λόγον ἀκούων καὶ ἡ μέριμνα του̃ αἰω̃νος [τούτοὐ̃ καὶ ἡ ἀπάτη του̃ πλούτου συμπνίγει τὸν λόγον, καὶ ἄκαρπος γίνεται. ^{Matt 13:23} ὁ δὲ ἐπὶ τὴν καλὴν γη̃ν σπαρείς, οὑ̃τός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ καρποφορει̃ καὶ ποιει̃ ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα. ^{Mark 04:01} Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν. καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλει̃στος, ὥστε αὐτὸν εἰς πλοι̃ον ἐμβάντα καθη̃σθαι ἐν τῃ̃ θαλάσσῃ, καὶ πα̃ς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τη̃ς γη̃ς ἠ̃σαν. ^{Mark 04:02} καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαι̃ς πολλά, καὶ ἔλεγεν αὐτοι̃ς ἐν τῃ̃ διδαχῃ̃ αὐτου̃, ^{Mark 04:03} Ἀκούετε. ἰδοὺ ἐξη̃λθεν ὁ σπείρων σπει̃ραι. ^{Mark 04:04} καὶ ἐγένετο ἐν τῳ̃ σπείρειν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἠ̃λθεν τὰ πετεινὰ καὶ κατέφαγεν αὐτό. ^{Mark 04:05} καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρω̃δες ὅπου οὐκ εἰ̃χεν γη̃ν πολλήν, καὶ εὐθὺς ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γη̃ς· ^{Mark 04:06} καὶ ὅτε ἀνέτειλεν ὁ ἥλιος ἐκαυματίσθη, καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. ^{Mark 04:07} καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκεν. ^{Mark 04:08} καὶ ἄλλα ἔπεσεν εἰς τὴν γη̃ν τὴν καλήν, καὶ ἐδίδου καρπὸν ἀναβαίνοντα καὶ αὐξανόμενα, καὶ ἔφερεν ἓν τριάκοντα καὶ ἓν ἑξήκοντα καὶ ἓν ἑκατόν. ^{Mark 04:09} καὶ ἔλεγεν, Ὃς ἔχει ὠ̃τα ἀκούειν ἀκουέτω. ^{Mark 04:10} Καὶ ὅτε ἐγένετο κατὰ μόνας, ἠρώτων αὐτὸν οἱ περὶ αὐτὸν σὺν τοι̃ς δώδεκα τὰς παραβολάς. ^{Mark 04:11} καὶ ἔλεγεν αὐτοι̃ς, Ὑμι̃ν τὸ μυστήριον δέδοται τη̃ς βασιλείας του̃ θεου̃· ἐκείνοις δὲ τοι̃ς ἔξω ἐν παραβολαι̃ς τὰ πάντα γίνεται, ^{Mark 04:12} ἵνα βλέποντες βλέπωσιν καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσιν καὶ μὴ συνιω̃σιν, μήποτε ἐπιστρέψωσιν καὶ ἀφεθῃ̃ αὐτοι̃ς. ^{Mark 04:13} Καὶ λέγει αὐτοι̃ς, Οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πω̃ς πάσας τὰς παραβολὰς γνώσεσθε; ^{Mark 04:14} ὁ σπείρων τὸν λόγον σπείρει. ^{Mark 04:15} οὑ̃τοι δέ εἰσιν οἱ παρὰ τὴν ὁδὸν ὅπου σπείρεται ὁ λόγος, καὶ ὅταν ἀκούσωσιν εὐθὺς ἔρχεται ὁ Σατανα̃ς καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον εἰς αὐτούς. ^{Mark 04:16} καὶ οὑ̃τοί εἰσιν οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἳ ὅταν ἀκούσωσιν τὸν λόγον εὐθὺς μετὰ χαρα̃ς λαμβάνουσιν αὐτόν, ^{Mark 04:17} καὶ οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοι̃ς ἀλλὰ πρόσκαιροί εἰσιν· εἰ̃τα γενομένης θλίψεως ἢ διωγμου̃ διὰ τὸν λόγον εὐθὺς σκανδαλίζονται. ^{Mark 04:18} καὶ ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι· οὑ̃τοί εἰσιν οἱ τὸν λόγον ἀκούσαντες, ^{Mark 04:19} καὶ αἱ μέριμναι του̃ αἰω̃νος καὶ ἡ ἀπάτη του̃ πλούτου καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι εἰσπορευόμεναι συμπνίγουσιν τὸν λόγον, καὶ ἄκαρπος γίνεται. ^{Mark 04:20} καὶ ἐκει̃νοί εἰσιν οἱ ἐπὶ τὴν γη̃ν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφορου̃σιν ἓν τριάκοντα καὶ ἓν ἑξήκοντα καὶ ἓν ἑκατόν. ^{Luke 08:04} Συνιόντος δὲ ὄχλου πολλου̃ καὶ τω̃ν κατὰ πόλιν ἐπιπορευομένων πρὸς αὐτὸν εἰ̃πεν διὰ παραβολη̃ς, ^{Luke 08:05} Ἐξη̃λθεν ὁ σπείρων του̃ σπει̃ραι τὸν σπόρον αὐτου̃. καὶ ἐν τῳ̃ σπείρειν αὐτὸν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ κατεπατήθη καὶ τὰ πετεινὰ του̃ οὐρανου̃ κατέφαγεν αὐτό. ^{Luke 08:06} καὶ ἕτερον κατέπεσεν ἐπὶ τὴν πέτραν, καὶ φυὲν ἐξηράνθη διὰ τὸ μὴ ἔχειν ἰκμάδα. ^{Luke 08:07} καὶ ἕτερον ἔπεσεν ἐν μέσῳ τω̃ν ἀκανθω̃ν, καὶ συμφυει̃σαι αἱ ἄκανθαι ἀπέπνιξαν αὐτό. ^{Luke 08:08} καὶ ἕτερον ἔπεσεν εἰς τὴν γη̃ν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. ταυ̃τα λέγων ἐφώνει. Ὁ ἔχων ὠ̃τα ἀκούειν ἀκουέτω. ^{Luke 08:09} Ἐπηρώτων δὲ αὐτὸν οἱ μαθηταὶ αὐτου̃ τίς αὕτη εἴη ἡ παραβολή. ^{Luke 08:10} ὁ δὲ εἰ̃πεν, Ὑμι̃ν δέδοται γνω̃ναι τὰ μυστήρια τη̃ς βασιλείας του̃ θεου̃, τοι̃ς δὲ λοιποι̃ς ἐν παραβολαι̃ς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνιω̃σιν. ^{Luke 08:11} Ἔστιν δὲ αὕτη ἡ παραβολή· Ὁ σπόρος ἐστὶν ὁ λόγος του̃ θεου̃. ^{Luke 08:12} οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἰ̃τα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τη̃ς καρδίας αὐτω̃ν, ἵνα μὴ πιστεύσαντες σωθω̃σιν. ^{Luke 08:13} οἱ δὲ ἐπὶ τη̃ς πέτρας οἳ ὅταν ἀκούσωσιν μετὰ χαρα̃ς δέχονται τὸν λόγον, καὶ οὑ̃τοι ῥίζαν οὐκ ἔχουσιν, οἳ πρὸς καιρὸν πιστεύουσιν καὶ ἐν καιρῳ̃ πειρασμου̃ ἀφίστανται. ^{Luke 08:14} τὸ δὲ εἰς τὰς ἀκάνθας πεσόν, οὑ̃τοί εἰσιν οἱ ἀκούσαντες, καὶ ὑπὸ μεριμνω̃ν καὶ πλούτου καὶ ἡδονω̃ν του̃ βίου πορευόμενοι συμπνίγονται καὶ οὐ τελεσφορου̃σιν. ^{Luke 08:15} τὸ δὲ ἐν τῃ̃ καλῃ̃ γῃ̃, οὑ̃τοί εἰσιν οἵτινες ἐν καρδίᾳ καλῃ̃ καὶ ἀγαθῃ̃ ἀκούσαντες τὸν λόγον κατέχουσιν καὶ καρποφορου̃σιν ἐν ὑπομονῃ̃.
^{Matt 13:01} And in that day Jesus, having gone forth from the house, was sitting by the sea, ^{Matt 13:02} and gathered together unto him were many multitudes, so that he having gone into the boat did sit down, and all the multitude on the beach did stand, ^{Matt 13:03} and he spoke to them many things in parables, saying: "Lo, the sower went forth to sow, ^{Matt 13:04} and in his sowing, some indeed fell by the way, and the fowls did come and devour them, ^{Matt 13:05} and others fell upon the rocky places, where they had not much earth, and immediately they sprang forth, through not having depth of earth, ^{Matt 13:06} and the sun having risen they were scorched, and through not having root, they withered, ^{Matt 13:07} and others fell upon the thorns, and the thorns did come up and choke them, ^{Matt 13:08} and others fell upon the good ground, and were giving fruit, some indeed a hundredfold, and some sixty, and some thirty. ^{Matt 13:09} He who is having ears to hear -- let him hear." ^{Matt 13:10} And the disciples having come near, said to him, "Why in parables do you speak to them?" ^{Matt 13:11} And he answering said to them that -- "To you it has been given to know the secrets of the kingdom of heaven, and to these it has not been given, ^{Matt 13:12} for whoever has, it shall be given to him, and he shall have overabundance, and whoever has not, even that which he has shall be taken from him. ^{Matt 13:13} "Because of this, in parables do I speak to them, because seeing they do not see, and hearing they do not hear, nor understand, ^{Matt 13:14} and fulfilled on them is the prophecy of Isaiah, that said, With hearing you shall hear, and you shall not understand, and seeing you shall see, and you shall not perceive, ^{Matt 13:15} for made gross was the heart of this people, and with the ears they heard heavily, and their eyes they did close, lest they might see with the eyes, and with the ears might hear, and with the heart understand, and turn back, and I might heal them. ^{Matt 13:16} " and blessed are your eyes because they see, and your ears because they hear, ^{Matt 13:17} for verily I say to you, that many prophets and righteous men did desire to see that which you look on, and they did not see, and to hear that which you hear, and they did not hear. ^{Matt 13:18} "You, therefore, hear you the parable of the sower: ^{Matt 13:19} Every one hearing the word of the Kingdom, and not understanding -- the evil one does come, and does catch that which has been sown in his heart; this is that sown by the way. ^{Matt 13:20} " and that sown on the rocky places, this is he who is hearing the word, and immediately with joy is receiving it, ^{Matt 13:21} and he has not root in himself, but is temporary, and persecution or tribulation having happened because of the word, immediately he is stumbled. ^{Matt 13:22} " and that sown toward the thorns, this is he who is hearing the word, and the anxiety of this age, and the deceitfulness of the riches, do choke the word, and it becomes unfruitful. ^{Matt 13:23} " and that sown on the good ground: this is he who is hearing the word, and is understanding, who indeed does bear fruit, and does make, some indeed a hundredfold, and some sixty, and some thirty." ^{Mark 04:01} And again he began to teach by the sea, and there was gathered unto him a great multitude, so that he, having gone into the boat, sat in the sea, and all the multitude was near the sea, on the land, ^{Mark 04:02} and he taught them many things in parables, and he said to them in his teaching: ^{Mark 04:03} "Hearken, lo, the sower went forth to sow; ^{Mark 04:04} and it came to pass, in the sowing, some fell by the way, and the fowls of the heaven did come and devour it; ^{Mark 04:05} and other fell upon the rocky ground, where it had not much earth, and immediately it sprang forth, because of not having depth of earth, ^{^{Mark 04:06}} and the sun having risen, it was scorched, and because of not having root it did wither; ^{Mark 04:07} and other fell toward the thorns, and the thorns did come up, and choke it, and fruit it gave not; ^{^{Mark 04:08}} and other fell to the good ground, and was giving fruit, coming up and increasing, and it bare, one thirty-fold, and one sixty, and one an hundred." ^{Mark 04:09} And he said to them, "He who is having ears to hear -- let him hear." ^{Mark 04:10} And when he was alone, those about him, with the twelve, did ask him of the parable, ^{Mark 04:11} and he said to them, "To you it has been given to know the secret of the kingdom of heaven, but to those who are without, in parables are all the things done; ^{Mark 04:12} that seeing they may see and not perceive, and hearing they may hear and not understand, lest they may turn, and the sins may be forgiven them." ^{Mark 04:13} And he said to them, "Have you not known this parable? and how shall you know all the parables?" ^{Mark 04:14} He who is sowing does sow the word; ^{Mark 04:15} and these are they by the way where the word is sown: and whenever they may hear, immediately comes the Satan, and he takes away the word that has been sown in their hearts. ^{Mark 04:16} " and these are they, in like manner, who on the rocky ground are sown: who, whenever they may hear the word, immediately with joy do receive it, ^{Mark 04:17} and have not root in themselves, but are temporary; afterward tribulation or persecution having come because of the word, immediately they are stumbled. ^{Mark 04:18} " and these are they who toward the thorns are sown: these are they who are hearing the word, ^{Mark 04:19} and the anxieties of this age, and the deceitfulness of the riches, and the desires concerning the other things, entering in, choke the word, and it becomes unfruitful. ^{Mark 04:20} " and these are they who on the good ground have been sown: who do hear the word, and receive, and do bear fruit, one thirty-fold, and one sixty, and one an hundred." ^{Luke 08:04} And a great multitude having gathered, and those who from city and city were coming unto him, he speaks by a parable: ^{Luke 08:05} "The sower went forth to sow his seed, and in his sowing some indeed fell beside the way, and it was trodden down, and the fowls of the heaven did devour it. ^{Luke 08:06} " and other fell upon the rock, and having sprung up, it did wither, through not having moisture. ^{Luke 08:07} " and other fell amidst the thorns, and the thorns having sprung up with it, did choke it. ^{Luke 08:08} " and other fell upon the good ground, and having sprung up, it made fruit an hundred fold."These things saying, he was calling, "He having ears to hear -- let him hear." ^{Luke 08:09} And his disciples were questioning him, saying, "What may this parable be?" ^{Luke 08:10} And he said, "To you it has been given to know the secrets of the kingdom of heaven, and to the rest in parables; that seeing they may not see, and hearing they may not understand. ^{Luke 08:11} " and this is the parable: "The seed is the word of God, ^{Luke 08:12} and those beside the way are those hearing, then comes the Devil, and takes up the word from their heart, lest having believed, they may be saved." ^{Luke 08:13} " and those upon the rock: They who, when they may hear, with joy do receive the word, and these have no root, who for a time believe, and in time of temptation fall away. ^{Luke 08:14} " and that which fell to the thorns: These are they who have heard, and going forth, through anxieties, and riches, and pleasures of life, are choked, and bear not to completion. ^{Luke 08:15} " and that in the good ground: These are they, who in an upright and good heart, having heard the word, do retain [it], and bear fruit in continuance.
^{Matt 13:01} And in that day Jesus, having gone forth from the house, was sitting by the Sea, (The Sea represents Rome and its significance here is to show that Jesus is reminiscing on the time, as a boy of seven years in AD 1 that he accompanied Mary and Joseph and his younger brother James, less than a year old, to Tiber Island in Rome. The Sower here is Joseph who is the brother of the Prodigal Son (Theudas, Jesus' uncle). Antipas Herod, who was bequeathed Galilee and Perea after the death of Herod the Great in 4 BC, had a house there that was used by the mission to the Diaspora. At that time, there were more than 8,000 Jewish residents in Rome, many living mostly in Trastevere on the west bank of the Tiber. Joseph and his family would have returned prior to the removal of Archelaus as ethnarch of Samaria, and Judea and the census in 6 AD.) ^{Matt 13:02} and gathered together unto him were many multitudes, so that he having gone into the boat did sit down, and all the multitude on the beach did stand, (This location is not the Sea of Galilee as supposed, but rather at Mazin, which was 6 hours walking distance south of Qumran on the Dead Sea.) ^{Matt 13:03} and he spoke to them many things in parables, saying: "Lo, the sower went forth to sow, (The metaphor of sowing was the spreading of the Word of God to the Diaspora to gain proselytes and collect tithes to be used for the temple in Jerusalem. Later on, many of these tithes were used to promote the Zealot cause against Roman occupation thus going directly to Qumran (the mirrored image of Jerusalem). This great wealth is described in the Copper Scroll, which was found with the Dead Sea Scrolls. There are two layers of information and the hidden layer refers to Jesus, who is called the Word and also to his father Joseph and grandfather Heli, thus it tells of the factors that stood in their way. ) (Here Jesus gives the surface explanation of the parable to the masses.) ^{Matt 13:18} "You, therefore, hear you the parable of the sower: ^{Mark 04:14} He who is sowing does sow the word; ^{Luke 08:11} " and this is the parable: "The seed is the word of God, ^{Matt 13:19} Every one hearing the word of the Kingdom, and not understanding -- the evil one does come, and does catch that which has been sown in his heart; this is that sown by the way. ^{Mark 04:15} and these are they by the way where the word is sown: and whenever they may hear, immediately comes the Satan, and he takes away the word that has been sown in their hearts. ^{Luke 08:12} and those beside the way are those hearing, then comes the Devil, and takes up the word from their heart, lest having believed, they may be saved." ^{Matt 13:20} " and that sown on the rocky places, this is he who is hearing the word, and immediately with joy is receiving it, ^{Matt 13:21} and he has not root in himself, but is temporary, and persecution or tribulation having happened because of the word, immediately he is stumbled. ^{Mark 04:16} " and these are they, in like manner, who on the rocky ground are sown: who, whenever they may hear the word, immediately with joy do receive it, ^{Mark 04:17} and have not root in themselves, but are temporary; afterward tribulation or persecution having come because of the word, immediately they are stumbled. ^{Luke 08:13} " and those upon the rock: They who, when they may hear, with joy do receive the word, and these have no root, who for a time believe, and in time of temptation fall away. ^{Matt 13:22} " and that sown toward the thorns, this is he who is hearing the word, and the anxiety of this age, and the deceitfulness of the riches, do choke the word, and it becomes unfruitful. ^{Mark 04:18} " and these are they who toward the thorns are sown: these are they who are hearing the word, ^{Mark 04:19} and the anxieties of this age, and the deceitfulness of the riches, and the desires concerning the other things, entering in, choke the word, and it becomes unfruitful. ^{Luke 08:14} " and that which fell to the thorns: These are they who have heard, and going forth, through anxieties, and riches, and pleasures of life, are choked, and bear not to completion. ^{Matt 13:23} " and that sown on the good ground: this is he who is hearing the word, and is understanding, who indeed does bear fruit, and does make, some indeed a hundredfold, and some sixty, and some thirty." ^{Mark 04:20} " and these are they who on the good ground have been sown: who do hear the word, and receive, and do bear fruit, one thirty-fold, and one sixty, and one an hundred." ^{Luke 08:15} " and that in the good ground: These are they, who in an upright and good heart, having heard the word, do retain [it], and bear fruit in continuance. (Here Jesus gives the hidden explanation of the parable that shows the history of the Mission to the Diaspora.) ^{Matt 13:04a} and in his sowing, ^{Mark 04:01} And again he began to teach by the sea, and there was gathered unto him a great multitude, so that he, having gone into the boat, sat in the sea, and all the multitude was near the sea, on the land, ^{Mark 04:02} and he taught them many things in parables, and he said to them in his teaching: ^{Mark 04:03} "Hearken, lo, the sower went forth to sow; ^{Mark 04:04a} and it came to pass, in the sowing, ^{Luke 08:04} And a great multitude having gathered, and those who from city and city were coming unto him, he speaks by a parable: ^{Luke 08:05a} "The sower went forth to sow his seed, ^{Matt 13:04b} some indeed fell by the way, and the fowls did come and devour them, ^{Mark 04:04b} some fell by the way, and the fowls of the heaven did come and devour it; ^{Luke 08:05b} and in his sowing some indeed fell beside the way, and it was trodden down, and the fowls of the heaven did devour it. (Initially the Way was the Essene path and their leaders called angels would not recognize uncircumcised Gentiles.) ^{Matt 13:05} and others fell upon the rocky places, where they had not much earth, and immediately they sprang forth, through not having depth of earth, ^{Matt 13:06} and the sun having risen they were scorched, and through not having root, they withered, ^{Mark 04:05} and other fell upon the rocky ground, where it had not much earth, and immediately it sprang forth, because of not having depth of earth, ^{^{Mark 04:06}} and the sun having risen, it was scorched, and because of not having root it did wither; ^{Luke 08:06} " and other fell upon the rock, and having sprung up, it did wither, through not having moisture. (John the Baptist, being the solar Zadokite priest, failed to get grassroots support from the common people. He took an elitist position of criticizing Herod Antipas on his marriage, balked at baptizing Jesus because of his illegitimate birth, and excluded the Gentiles in the Diaspora. He placed his whole power on his prediction of timing of the coming Restoration from God and when it failed he was vulnerable. Herod Antipas took advantage of this to imprison him and his organization fell apart, resulting in John's death.) ^{Matt 13:07} and others fell upon the thorns, and the thorns did come up and choke them, ^{Mark 04:07} and other fell toward the thorns, and the thorns did come up, and choke it, and fruit it gave not; ^{Luke 08:07} " and other fell amidst the thorns, and the thorns having sprung up with it, did choke it. (The thorns were the Sadducees who wore a crown with a thorn in front, described by Josephus as haughty and judgmental and we learn that they are associated with thorns as Paul describes his trouble with Jonathan Annas, a Sadducee, 2Corinthians12:07) ^{Matt 13:08} and others fell upon the good ground, and were giving fruit, some indeed a hundredfold, and some sixty, and some thirty. ^{^{Mark 04:08}} and other fell to the good ground, and was giving fruit, coming up and increasing, and it bare, one thirty-fold, and one sixty, and one an hundred." ^{Luke 08:08a} " and other fell upon the good ground, and having sprung up, it made fruit an hundred fold. (This is, of course, refers to the opening up of schools for the Gentiles in ten provinces having studies of ten year (100), 6 year (60), and 3 year (30) sessions.) ^{Matt 13:09} He who is having ears to hear -- let him hear." ^{Luke 08:08a}"These things saying, he was calling, "He having ears to hear -- let him hear." ^{Matt 13:10} And the disciples having come near, said to him, "Why in parables do you speak to them?" ^{Matt 13:11} And he answering said to them that -- "To you it has been given to know the secrets of the kingdom of heaven, and to these it has not been given, ^{Matt 13:12} for whoever has, it shall be given to him, and he shall have overabundance, and whoever has not, even that which he has shall be taken from him. ^{Luke 08:09} And his disciples were questioning him, saying, "What may this parable be?" ^{Luke 08:10} And he said, "To you it has been given to know the secrets of the kingdom of heaven, and to the rest in parables; that seeing they may not see, and hearing they may not understand. ^{Matt 13:13} "Because of this, in parables do I speak to them, because seeing they do not see, and hearing they do not hear, nor understand, ^{Matt 13:14} and fulfilled on them is the prophecy of Isaiah, that said, With hearing you shall hear, and you shall not understand, and seeing you shall see, and you shall not perceive, ^{Matt 13:15} for made gross was the heart of this people, and with the ears they heard heavily, and their eyes they did close, lest they might see with the eyes, and with the ears might hear, and with the heart understand, and turn back, and I might heal them. ^{Matt 13:16} " and blessed are your eyes because they see, and your ears because they hear, ^{Matt 13:17} for verily I say to you, that many prophets and righteous men did desire to see that which you look on, and they did not see, and to hear that which you hear, and they did not hear.
Return to index - - - Go to Top

21BC to 30AD History of the Mission to the Jewish Diaspora: The Resurrection
^{Matt 13:24} Ἄλλην παραβολὴν παρέθηκεν αὐτοι̃ς λέγων, Ὡμοιώθη ἡ βασιλεία τω̃ν οὐρανω̃ν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῳ̃ ἀγρῳ̃ αὐτου̃. ^{Matt 13:25} ἐν δὲ τῳ̃ καθεύδειν τοὺς ἀνθρώπους ἠ̃λθεν αὐτου̃ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον του̃ σίτου καὶ ἀπη̃λθεν. ^{Matt 13:26} ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια. ^{Matt 13:27} προσελθόντες δὲ οἱ δου̃λοι του̃ οἰκοδεσπότου εἰ̃πον αὐτῳ̃, Κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῳ̃ σῳ̃ ἀγρῳ̃; πόθεν οὐ̃ν ἔχει ζιζάνια; ^{Matt 13:28} ὁ δὲ ἔφη αὐτοι̃ς, Ἐχθρὸς ἄνθρωπος του̃το ἐποίησεν. οἱ δὲ δου̃λοι λέγουσιν αὐτῳ̃, Θέλεις οὐ̃ν ἀπελθόντες συλλέξωμεν αὐτά; ^{Matt 13:29} ὁ δέ φησιν, Οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοι̃ς τὸν σι̃τον. ^{Matt 13:30} ἄφετε συναυξάνεσθαι ἀμφότερα ἕως του̃ θερισμου̃· καὶ ἐν καιρῳ̃ του̃ θερισμου̃ ἐρω̃ τοι̃ς θερισται̃ς, Συλλέξατε πρω̃τον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαυ̃σαι αὐτά, τὸν δὲ σι̃τον συναγάγετε εἰς τὴν ἀποθήκην μου. ^{Matt 13:34} Ταυ̃τα πάντα ἐλάλησεν ὁ Ἰησου̃ς ἐν παραβολαι̃ς τοι̃ς ὄχλοις, καὶ χωρὶς παραβολη̃ς οὐδὲν ἐλάλει αὐτοι̃ς· ^{Matt 13:35} ὅπως πληρωθῃ̃ τὸ ῥηθὲν διὰ του̃ προφήτου λέγοντος, Ἀνοίξω ἐν παραβολαι̃ς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολη̃ς [κόσμοὐ̃. ^{Matt 13:36} Τότε ἀφεὶς τοὺς ὄχλους ἠ̃λθεν εἰς τὴν οἰκίαν. καὶ προση̃λθον αὐτῳ̃ οἱ μαθηταὶ αὐτου̃ λέγοντες, Διασάφησον ἡμι̃ν τὴν παραβολὴν τω̃ν ζιζανίων του̃ ἀγρου̃. ^{Matt 13:37} ὁ δὲ ἀποκριθεὶς εἰ̃πεν, Ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς του̃ ἀνθρώπου· ^{Matt 13:38} ὁ δὲ ἀγρός ἐστιν ὁ κόσμος· τὸ δὲ καλὸν σπέρμα, οὑ̃τοί εἰσιν οἱ υἱοὶ τη̃ς βασιλείας· τὰ δὲ ζιζάνιά εἰσιν οἱ υἱοὶ του̃ πονηρου̃, ^{Matt 13:39} ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια αἰω̃νός ἐστιν, οἱ δὲ θερισταὶ ἄγγελοί εἰσιν. ^{Matt 13:40} ὥσπερ οὐ̃ν συλλέγεται τὰ ζιζάνια καὶ πυρὶ καίεται, οὕτως ἔσται ἐν τῃ̃ συντελείᾳ του̃ αἰω̃νος· ^{Matt 13:41} ἀποστελει̃ ὁ υἱὸς του̃ ἀνθρώπου τοὺς ἀγγέλους αὐτου̃, καὶ συλλέξουσιν ἐκ τη̃ς βασιλείας αὐτου̃ πάντα τὰ σκάνδαλα καὶ τοὺς ποιου̃ντας τὴν ἀνομίαν, ^{Matt 13:42} καὶ βαλου̃σιν αὐτοὺς εἰς τὴν κάμινον του̃ πυρός· ἐκει̃ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τω̃ν ὀδόντων. ^{Matt 13:43} Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῃ̃ βασιλείᾳ του̃ πατρὸς αὐτω̃ν. ὁ ἔχων ὠ̃τα ἀκουέτω. ^{Matt 13:51} Συνήκατε ταυ̃τα πάντα; λέγουσιν αὐτῳ̃, Ναί. ^{Matt 13:53} Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησου̃ς τὰς παραβολὰς ταύτας, μετη̃ρεν ἐκει̃θεν. ^{Mark 04:26} Καὶ ἔλεγεν, Οὕτως ἐστὶν ἡ βασιλεία του̃ θεου̃ ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τη̃ς γη̃ς ^{Mark 04:27} καὶ καθεύδῃ καὶ ἐγείρηται νύκτα καὶ ἡμέραν, καὶ ὁ σπόρος βλαστᾳ̃ καὶ μηκύνηται ὡς οὐκ οἰ̃δεν αὐτός. ^{Mark 04:28} αὐτομάτη ἡ γη̃ καρποφορει̃, πρω̃τον χόρτον, εἰ̃τεν στάχυν, εἰ̃τεν πλήρη σι̃τον ἐν τῳ̃ στάχυϊ. ^{Mark 04:29} ὅταν δὲ παραδοι̃ ὁ καρπός, εὐθὺς ἀποστέλλει τὸ δρέπανον, ὅτι παρέστηκεν ὁ θερισμός. ^{Mark 04:33} Καὶ τοιαύταις παραβολαι̃ς πολλαι̃ς ἐλάλει αὐτοι̃ς τὸν λόγον, καθὼς ἠδύναντο ἀκούειν· ^{Mark 04:34} χωρὶς δὲ παραβολη̃ς οὐκ ἐλάλει αὐτοι̃ς, κατ' ἰδίαν δὲ τοι̃ς ἰδίοις μαθηται̃ς ἐπέλυεν πάντα.
^{Matt 13:24} Another parable he set before them, saying: "The kingdom of heaven was likened to a man sowing good seed in his field, ^{Matt 13:25} and, while men are sleeping, his enemy came and sowed weeds in the midst of the wheat, and went away, ^{Matt 13:26} and when the herb sprang up, and yielded fruit, then appeared also the weeds. ^{Matt 13:27} " and the servants of the householder, having come near, said to him, Sir, good seed did you not sow in your field? Why then has it the weeds? ^{Matt 13:28} And he said to them, A man, an enemy, did this; and the servants said to him, Will you, then, [that] having gone away we may gather it up? ^{Matt 13:29} " and he said, No, lest -- gathering up the weeds -- you root up with it the wheat, ^{Matt 13:30} permit both to grow together till the harvest, and in the time of the harvest I will say to the reapers, Gather up first the weeds, and bind it in bundles, to burn it, and the wheat gather up into my storehouse." ^{Matt 13:34} All these things spoke Jesus in parables to the multitudes, and without a parable he was not speaking to them, ^{Matt 13:35} that it might be fulfilled that was spoken through the prophet, saying, 'I will open in parables my mouth, I will utter things having been hidden from the foundation of the world.' ^{Matt 13:36} Then having let away the multitudes, Jesus came to the house, and his disciples came near to him, saying, "Explain to us the parable of the weeds of the field." ^{Matt 13:37} And he answering said to them, "He who is sowing the good seed is the Son of Man, ^{Matt 13:38} and the field is the world, and the good seed, these are the sons of the Kingdom, and the weeds are the sons of the evil one, ^{Matt 13:39} and the enemy who sowed them is the devil, and the harvest is a full end of the age, and the reapers are angels. ^{Matt 13:40} "As, then, the weeds is gathered up, and is burned with fire, so shall it be in the full end of this age, ^{Matt 13:41} the Son of Man shall send forth his angels, and they shall gather up out of his kingdom all the stumbling-blocks, and those doing the unlawlessness, ^{Matt 13:42} and shall cast them to the furnace of the fire; there shall be the weeping and the gnashing of the teeth. ^{Matt 13:43} "Then shall the righteous shine forth as the sun in the Kingdom of their Father. He who is having ears to hear -- let him hear. ^{Matt 13:51} Jesus said to them, "Did you understand all these?" They say to him, "Yes, sir." ^{Matt 13:53} And it came to pass, when Jesus finished these parables, he removed from there. ^{Mark 04:26} And he said, "Thus is the kingdom of heaven: as if a man may cast the seed on the earth, ^{Mark 04:27} and may sleep, and may rise night and day, and the seed spring up and grow, he has not known how; ^{Mark 04:28} for of itself does the earth bear fruit, first a blade, afterwards an ear, afterwards full corn in the ear; ^{Mark 04:29} and whenever the fruit may yield itself, immediately he does send forth the sickle, because the harvest has come." ^{Mark 04:33} And with many such parables he was speaking to them the word, as they were able to hear, ^{Mark 04:34} and without a parable he was not speaking to them, and by themselves, to his disciples he was expounding all.
Since the Sadducee Matthew does not believe in Resurrection: ( See Josephus Antiquities 18.1.4), it is strange that this next parable about a Sower, which is only contained in his Gospel, appears to tell of a Resurrection. This parable is making a distinction between good and bad seed with a strange conclusion that the bad seed is being allowed to grow until harvest. In Jesus' further explanation, it is he, as the Son of Man, who plants the good seed, and Satan plants the bad seed. The harvest is at the end of days and the harvesters are the angels. The parable's meaning is that Satan stands for the leaders whose only difference, in the mission to the Diaspora, is the requirement of circumcision. The uncircumcised, like James and John, and women are relegated to a lower class. On another level Satan may be Simon Magus shown as Beelezbub working in parallel with Jesus. ^{Matt 13:24} Another parable he set before them, saying: "The kingdom of heaven was likened to a man sowing good seed in his field, ^{Matt 13:25} and, while men are sleeping, his enemy came and sowed weeds in the midst of the wheat, and went away, ^{Matt 13:26} and when the herb sprang up, and yielded fruit, then appeared also the weeds. ^{Matt 13:27} " and the servants of the householder, having come near, said to him, Sir, good seed did you not sow in your field? Why then has it the weeds? ^{Matt 13:28} And he said to them, A man, an enemy, did this; and the servants said to him, Will you, then, [that] having gone away we may gather it up? ^{Matt 13:29} " and he said, No, lest -- gathering up the weeds -- you root up with it the wheat, ^{Matt 13:30} permit both to grow together till the harvest, and in the time of the harvest I will say to the reapers, Gather up first the weeds, and bind it in bundles, to burn it, and the wheat gather up into my storehouse." ^{Matt 13:34} All these things spoke Jesus in parables to the multitudes, and without a parable he was not speaking to them, ^{Matt 13:35} that it might be fulfilled that was spoken through the prophet, saying, 'I will open in parables my mouth, I will utter things having been hidden from the foundation of the world.' ^{Matt 13:36} Then having let away the multitudes, Jesus came to the house, and his disciples came near to him, saying, "Explain to us the parable of the weeds of the field." ^{Matt 13:37} And he answering said to them, "He who is sowing the good seed is the Son of Man, ^{Matt 13:38} and the field is the world, and the good seed, these are the sons of the Kingdom, and the weeds are the sons of the evil one, ^{Matt 13:39} and the enemy who sowed them is the devil, and the harvest is a full end of the age, and the reapers are angels. ^{Matt 13:40} As, then, the weeds is gathered up, and is burned with fire, so shall it be in the full end of this age, ^{Matt 13:41} the Son of Man shall send forth his angels, and they shall gather up out of his kingdom all the stumbling-blocks, and those doing the unlawlessness, ^{Matt 13:42} and shall cast them to the furnace of the fire; there shall be the weeping and the gnashing of the teeth. ^{Matt 13:43} "Then shall the righteous shine forth as the sun in the Kingdom of their Father. He who is having ears to hear -- let him hear. ^{Matt 13:51} Jesus said to them, "Did you understand all these?" They say to him, "Yes, sir." ^{Matt 13:53} And it came to pass, when Jesus finished these parables, he removed from there. Mark's parable of the Sower to the Diaspora does not mention bad seed and refers to three levels of study compared to corn: blade (outside knowledge), ear (the inner knowledge) and full ear (understanding). ^{Mark 04:26} And he said, "Thus is the kingdom of heaven: as if a man may cast the seed on the earth, ^{Mark 04:27} and may sleep, and may rise night and day, and the seed spring up and grow, he has not known how; ^{Mark 04:28} for of itself does the earth bear fruit, first a blade, afterwards an ear, afterwards full corn in the ear; ^{Mark 04:29} and whenever the fruit may yield itself, immediately he does send forth the sickle, because the harvest has come." ^{Mark 04:33} And with many such parables he was speaking to them the word, as they were able to hear, ^{Mark 04:34} and without a parable he was not speaking to them, and by themselves, to his disciples he was expounding all.
Return to index - - - Go to Top

21BC to 30AD History of the Mission to the Jewish Diaspora: Drawing in the Net - Converts symbolically pulled by by a net as the sons of Noah.
^{Matt 13:47} Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τω̃ν οὐρανω̃ν σαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν καὶ ἐκ παντὸς γένους συναγαγούσῃ· ^{Matt 13:48} ἣν ὅτε ἐπληρώθη ἀναβιβάσαντες ἐπὶ τὸν αἰγιαλὸν καὶ καθίσαντες συνέλεξαν τὰ καλὰ εἰς ἄγγη, τὰ δὲ σαπρὰ ἔξω ἔβαλον. ^{Matt 13:49} οὕτως ἔσται ἐν τῃ̃ συντελείᾳ του̃ αἰω̃νος· ἐξελεύσονται οἱ ἄγγελοι καὶ ἀφοριου̃σιν τοὺς πονηροὺς ἐκ μέσου τω̃ν δικαίων ^{Matt 13:50} καὶ βαλου̃σιν αὐτοὺς εἰς τὴν κάμινον του̃ πυρός· ἐκει̃ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τω̃ν ὀδόντων.
^{Matt 13:47} "Again, the kingdom of heaven is like to a net that was cast into the sea, and did gather together of every kind, ^{Matt 13:48} which, when it was filled, having drawn up again upon the beach, and having sat down, they gathered the good into vessels, and the bad they did cast out, ^{Matt 13:49} so shall it be in the full end of the age, the angels shall come forth and separate the evil out of the midst of the righteous, ^{Matt 13:50} and shall cast them to the furnace of the fire, there shall be the weeping and the gnashing of the teeth."
^{Matt 13:47} "Again, the kingdom of heaven is like to a net that was cast into the sea, and did gather together of every kind, ^{Matt 13:48} which, when it was filled, having drawn up again upon the beach, and having sat down, they gathered the good into vessels, and the bad they did cast out, ^{Matt 13:49} so shall it be in the full end of the age, the angels shall come forth and separate the evil out of the midst of the righteous, ^{Matt 13:50} and shall cast them to the furnace of the fire, there shall be the weeping and the gnashing of the teeth." (Similar theme to the weeds in the wheat, but it does give insight as to the association of people with fish, which explains the reason that Peter was not a real fisherman, but, as Jesus explained, "a fisher of men". This ceremony that was enacted with nets and boat was part of the baptism of new converts in salt water. If they continued to study they would be able to be baptized in fresh water.
Return to index - - - Go to Top

21BC to 30AD History of the Mission to the Jewish Diaspora: The Leaven in three groups after the Sons of Noah: Shem, Ham, and Japheth; Peter, Andrew, and Philip; John Mark, James and John with the three leaders: Priest, Levite, King.
^{Matt 13:33} Ἄλλην παραβολὴν ἐλάλησεν αὐτοι̃ς· Ὁμοία ἐστὶν ἡ βασιλεία τω̃ν οὐρανω̃ν ζύμῃ, ἣν λαβου̃σα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὑ̃ ἐζυμώθη ὅλον. ^{Luke 13:20} Καὶ πάλιν εἰ̃πεν, Τίνι ὁμοιώσω τὴν βασιλείαν του̃ θεου̃; ^{Luke 13:21} ὁμοία ἐστὶν ζύμῃ, ἣν λαβου̃σα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὑ̃ ἐζυμώθη ὅλον.
^{Matt 13:33} Another parable spoke he to them: "The kingdom of heaven is like to leaven, which a woman having taken, hid in three measures of meal, till the whole was leavened." ^{Luke 13:20} And again he said, "To what shall I liken the kingdom of heaven? ^{Luke 13:21} It is like leaven, which a woman, having taken, did hide in three measures of meal, till that all was leavened."
^{Matt 13:33} Another parable spoke he to them: "The kingdom of heaven is like to leaven, which a woman having taken, hid in three measures of meal, till the whole was leavened." (Emphasizing the threefoldness of the order and also that woman are included.) ^{Luke 13:20} And again he said, "To what shall I liken the kingdom of heaven? ^{Luke 13:21} It is like leaven, which a woman, having taken, did hide in three measures of meal, till that all was leavened."
Return to index - - - Go to Top

21BC to 30AD History of the Mission to the Jewish Diaspora: Parable of the Mustard Seed (Not to be Zealot, but rather friend to Rome (eagles)
^{Matt 13:31} Ἄλλην παραβολὴν παρέθηκεν αὐτοι̃ς λέγων, Ὁμοία ἐστὶν ἡ βασιλεία τω̃ν οὐρανω̃ν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῳ̃ ἀγρῳ̃ αὐτου̃· ^{Matt 13:32} ὃ μικρότερον μέν ἐστιν πάντων τω̃ν σπερμάτων, ὅταν δὲ αὐξηθῃ̃ μει̃ζον τω̃ν λαχάνων ἐστὶν καὶ γίνεται δένδρον, ὥστε ἐλθει̃ν τὰ πετεινὰ του̃ οὐρανου̃ καὶ κατασκηνου̃ν ἐν τοι̃ς κλάδοις αὐτου̃. ^{Mark 04:30} Καὶ ἔλεγεν, Πω̃ς ὁμοιώσωμεν τὴν βασιλείαν του̃ θεου̃, ἢ ἐν τίνι αὐτὴν παραβολῃ̃ θω̃μεν; ^{Mark 04:31} ὡς κόκκῳ σινάπεως, ὃς ὅταν σπαρῃ̃ ἐπὶ τη̃ς γη̃ς, μικρότερον ὂν πάντων τω̃ν σπερμάτων τω̃ν ἐπὶ τη̃ς γη̃ς, ^{Mark 04:32} καὶ ὅταν σπαρῃ̃, ἀναβαίνει καὶ γίνεται μει̃ζον πάντων τω̃ν λαχάνων καὶ ποιει̃ κλάδους μεγάλους, ὥστε δύνασθαι ὑπὸ τὴν σκιὰν αὐτου̃ τὰ πετεινὰ του̃ οὐρανου̃ κατασκηνου̃ν. ^{Luke 13:18} ́Αξιρξ; Ἔλεγεν οὐ̃ν, Τίνι ὁμοία ἐστὶν ἡ βασιλεία του̃ θεου̃, καὶ τίνι ὁμοιώσω αὐτήν; ^{Luke 13:19} ὁμοία ἐστὶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔβαλεν εἰς κη̃πον ἑαυτου̃, καὶ ηὔξησεν καὶ ἐγένετο εἰς δένδρον, καὶ τὰ πετεινὰ του̃ οὐρανου̃ κατεσκήνωσεν ἐν τοι̃ς κλάδοις αὐτου̃.
^{Matt 13:31} Another parable he set before them, saying: "The kingdom of heaven is like to a grain of mustard, which a man having taken, did sow in his field, ^{Matt 13:32} which less, indeed, is than all the seeds, but when it may be grown, is greatest of the herbs, and becomes a tree, so that the birds of the heaven do come and rest in its branches." ^{Mark 04:30} And he said, "To what may we liken the kingdom of heaven, or in what parable may we compare it?" ^{Mark 04:31} As a grain of mustard, which, whenever it may be sown on the earth, is less than any of the seeds that are on the earth; ^{Mark 04:32} and whenever it may be sown, it comes up, and does become greater than any of the herbs, and does make great branches, so that under its shade the fowls of the heaven are able to rest." ^{Luke 13:18} And he said, "To what is the kingdom of heaven like? and to what shall I liken it" ^{Luke 13:19} "It is like to a grain of mustard, which a man having taken, did cast into his garden, and it increased, and came to a great tree, and the fowls of the heavens did rest in its branches."
^{Matt 13:31} Another parable he set before them, saying: "The kingdom of heaven is like to a grain of mustard, which a man having taken, did sow in his field, ^{Matt 13:32} which less, indeed, is than all the seeds, but when it may be grown, is greatest of the herbs, and becomes a tree, so that the birds of the sky do come and rest in its branches." ^{Mark 04:30} And he said, "To what may we liken the kingdom of heaven, or in what parable may we compare it?" ^{Mark 04:31} As a grain of mustard, which, whenever it may be sown on the earth, is less than any of the seeds that are on the earth; ^{Mark 04:32} and whenever it may be sown, it comes up, and does become greater than any of the herbs, and does make great branches, so that under its shade the fowls of the heaven are able to rest." ^{Luke 13:18} And he said, "To what is the kingdom of heaven like? and to what shall I liken it" ^{Luke 13:19} "It is like to a grain of mustard, which a man having taken, did cast into his garden, and it increased, and came to a great tree, and the fowls of the heavens did rest in its branches." The surface message is that, in the kingdom of heaven, an ordinary person can achieve greatness. The pesher meaning of "the birds of sky" is the Romans with their emblem of the eagle. The message is that it does not take huge armies to defeat Rome, because the small seed of Christianity will become a large tree which will be Rome's resting place. And thus it would be when Constantine the Great declared Christianity to be the religion of the Roman Empire.
Return to index - - - Go to Top

Return to index - - - Go to Top

Jesus' Conception, Birth, and Growth up to his 36th birthday March 30AD (First Passover)

Sep 9BC-Sep 8BC Zechariah cannot speak in the temple as unclean while Conceiving John the Baptist at Mird
^{Luke 01:05} Ἐγένετο ἐν ται̃ς ἡμέραις Ἡρῴδου βασιλέως τη̃ς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῳ̃ ἐκ τω̃ν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτη̃ς Ἐλισάβετ. ^{Luke 01:06} ἠ̃σαν δὲ δίκαιοι ἀμφότεροι ἐναντίον του̃ θεου̃, πορευόμενοι ἐν πάσαις ται̃ς ἐντολαι̃ς καὶ δικαιώμασιν του̃ κυρίου ἄμεμπτοι. ^{Luke 01:07} καὶ οὐκ ἠ̃ν αὐτοι̃ς τέκνον, καθότι ἠ̃ν ἡ Ἐλισάβετ στει̃ρα, καὶ ἀμφότεροι προβεβηκότες ἐν ται̃ς ἡμέραις αὐτω̃ν ἠ̃σαν. ^{Luke 01:08} Ἐγένετο δὲ ἐν τῳ̃ ἱερατεύειν αὐτὸν ἐν τῃ̃ τάξει τη̃ς ἐφημερίας αὐτου̃ ἔναντι του̃ θεου̃, ^{Luke 01:09} κατὰ τὸ ἔθος τη̃ς ἱερατείας ἔλαχε του̃ θυμια̃σαι εἰσελθὼν εἰς τὸν ναὸν του̃ κυρίου, ^{Luke 01:10} καὶ πα̃ν τὸ πλη̃θος ἠ̃ν του̃ λαου̃ προσευχόμενον ἔξω τῃ̃ ὥρᾳ του̃ θυμιάματος· ^{Luke 01:11} ὤφθη δὲ αὐτῳ̃ ἄγγελος κυρίου ἑστὼς ἐκ δεξιω̃ν του̃ θυσιαστηρίου του̃ θυμιάματος. ^{Luke 01:12} καὶ ἐταράχθη Ζαχαρίας ἰδών, καὶ φόβος ἐπέπεσεν ἐπ' αὐτόν. ^{Luke 01:13} εἰ̃πεν δὲ πρὸς αὐτὸν ὁ ἄγγελος, Μὴ φοβου̃, Ζαχαρία, διότι εἰσηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου Ἐλισάβετ γεννήσει υἱόν σοι, καὶ καλέσεις τὸ ὄνομα αὐτου̃ Ἰωάννην. ^{Luke 01:14} καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις, καὶ πολλοὶ ἐπὶ τῃ̃ γενέσει αὐτου̃ χαρήσονται· ^{Luke 01:15} ἔσται γὰρ μέγας ἐνώπιον [του̃] κυρίου, καὶ οἰ̃νον καὶ σίκερα οὐ μὴ πίῃ, καὶ πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτου̃, ^{Luke 01:16} καὶ πολλοὺς τω̃ν υἱω̃ν Ἰσραὴλ ἐπιστρέψει ἐπὶ κύριον τὸν θεὸν αὐτω̃ν. ^{Luke 01:17} καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτου̃ ἐν πνεύματι καὶ δυνάμει Ἠλίου, 11ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθει̃ς ἐν φρονήσει δικαίων, ἑτοιμάσαι κυρίῳ λαὸν κατεσκευασμένον. ^{Luke 01:18} Καὶ εἰ̃πεν Ζαχαρίας πρὸς τὸν ἄγγελον, Κατὰ τί γνώσομαι του̃το; ἐγὼ γάρ εἰμι πρεσβύτης καὶ ἡ γυνή μου προβεβηκυι̃α ἐν ται̃ς ἡμέραις αὐτη̃ς. ^{Luke 01:19} καὶ ἀποκριθεὶς ὁ ἄγγελος εἰ̃πεν αὐτῳ̃, Ἐγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον του̃ θεου̃, καὶ ἀπεστάλην λαλη̃σαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταυ̃τα· ^{Luke 01:20} καὶ ἰδοὺ ἔσῃ σιωπω̃ν καὶ μὴ δυνάμενος λαλη̃σαι ἄχρι ἡ̃ς ἡμέρας γένηται ταυ̃τα, ἀνθ' ὡ̃ν οὐκ ἐπίστευσας τοι̃ς λόγοις μου, οἵτινες πληρωθήσονται εἰς τὸν καιρὸν αὐτω̃ν. ^{Luke 01:21} Καὶ ἠ̃ν ὁ λαὸς προσδοκω̃ν τὸν Ζαχαρίαν, καὶ ἐθαύμαζον ἐν τῳ̃ χρονίζειν ἐν τῳ̃ ναῳ̃ αὐτόν. ^{Luke 01:22} ἐξελθὼν δὲ οὐκ ἐδύνατο λαλη̃σαι αὐτοι̃ς, καὶ ἐπέγνωσαν ὅτι ὀπτασίαν ἑώρακεν ἐν τῳ̃ ναῳ̃· καὶ αὐτὸς ἠ̃ν διανεύων αὐτοι̃ς, καὶ διέμενεν κωφός. ^{Luke 01:23} καὶ ἐγένετο ὡς ἐπλήσθησαν αἱ ἡμέραι τη̃ς λειτουργίας αὐτου̃ ἀπη̃λθεν εἰς τὸν οἰ̃κον αὐτου̃. ^{Luke 01:24} Μετὰ δὲ ταύτας τὰς ἡμέρας συνέλαβεν Ἐλισάβετ ἡ γυνὴ αὐτου̃· καὶ περιέκρυβεν ἑαυτὴν μη̃νας πέντε, λέγουσα ^{Luke 01:25} ὅτι Οὕτως μοι πεποίηκεν κύριος ἐν ἡμέραις αἱ̃ς ἐπει̃δεν ἀφελει̃ν ὄνειδός μου ἐν ἀνθρώποις.
^{Luke 01:05} There was in the days of Herod, the king of Judea, a certain priest, by name Zechariah, of the course of Abijah, and his wife of the of Aaron, and her name Elizabeth; ^{Luke 01:06} and they were both righteous before God, going on in all the commands and righteousness of the Lord blameless, ^{Luke 01:07} and they had no child, because that Elizabeth was barren, and both were advanced in their days. ^{Luke 01:08} And it came to pass, in his acting as priest, in the order of his course before God, ^{Luke 01:09} according to the custom of the priesthood, his lot was to offer incense, having gone into the sanctuary of the Lord, ^{Luke 01:10} and all the multitude of the people were praying without, at the hour of the perfume. ^{Luke 01:11} And there appeared to him a angel of the Lord standing on the right side of the altar of the perfume, ^{Luke 01:12} and Zechariah, having seen, was troubled, and fear fell on him; ^{Luke 01:13} and the angel said unto him, "Fear not, Zechariah, for your supplication was heard, and your wife Elizabeth shall bear a son to you, and you shall call his name John, ^{Luke 01:14} and there shall be joy to you, and gladness, and many at his birth shall joy, ^{Luke 01:15} for he shall be great before the Lord, and wine and strong drink he may not drink, and of the Holy Spirit he shall be full, even from his mother's womb; ^{Luke 01:16} and many of the sons of Israel he shall turn to the Lord their God, ^{Luke 01:17} and he shall go before Him, in the spirit and power of Elijah, to turn hearts of fathers unto children, and disobedient ones to the wisdom of righteous ones, to make ready for the Lord, a people prepared." ^{Luke 01:18} And Zechariah said unto the angel, "Whereby shall I know this? for I am aged, and my wife is advanced in her days?" ^{Luke 01:19} And the angel answering said to him, "I am Gabriel, who have been standing near before God, and I was sent to speak unto you, and to proclaim these good news to you, ^{Luke 01:20} and lo, you shall be silent, and not able to speak, till the day that these things shall come to pass, because you did not believe my words, that shall be fulfilled in their season." ^{Luke 01:21} And the people were waiting for Zechariah, and wondering at his tarrying in the sanctuary, ^{Luke 01:22} and having come out, he was not able to speak to them, and they perceived that a vision he had seen in the sanctuary, and he was beckoning to them, and did remain dumb. ^{Luke 01:23} And it came to pass, when the days of his service were fulfilled, he went away to his house, ^{Luke 01:24} and after those days, his wife Elizabeth conceived, and hid herself five months, saying -- ^{Luke 01:25} "Thus has the Lord done to me, in days in which He looked upon [me], to take away my reproach among men."
^{Luke 01:05a} There was in the days of Herod, the king of Judea, a certain priest, by name Zechariah, of the course of Abijah, The course of Abijah was the eight position of twenty four, which represented a Sabbath to Sabbath time that that assigned priest would serve. It is therefore possible by the Inductive method "To find the time of birth of Jesus from the priestly course of John the Baptist's father Zechariah" The way that this is possible is that everything connects from this point to Jesus in a linear fashion. Zechariah priestly course points to the conception of John the Baptist, then to Elizabeth's pregnancy five months from the missed period, to three months and the birth. Jesus' conception can be seen to be six months into Elizabeth's pregnancy and therefore to show that Jesus is born in March. Zechariah will leave on Sabbath December 21 9BC to conceive a child. ^{Luke 01:05b} and his wife of the daughters of Aaron, and her name Elizabeth; (John's father and mother have impeccable heredity, having descended from Aaron. Elizabeth comes from the Elisheba, which was the name of the wife of Aaron; the "mother of all priests" and is therefore equivalent to the sister of Moses, Miriam (Mary) for nuns of the laity.) ^{Luke 01:06} and they were both righteous before God, going on in all the commands and righteousness of the Lord blameless, ^{Luke 01:07a} and they had no child, because that Elizabeth was barren, "barren" means following the rules of not having sexual relations unless for the purposes of having a child to continue the lineage of Aaron or King David. ^{Luke 01:07b} and both were advanced in their days. Jesus also had to wait until he was 30 years old to wed according to the rules. ^{Luke 01:08} And it came to pass, in his acting as priest, in the order of his course before God, ^{Luke 01:09} according to the custom of the priesthood, his lot was to offer incense, having gone into the sanctuary of the Lord, ^{Luke 01:10} and all the multitude of the people were praying without, at the hour of the perfume. Since the Essenes did away with animal sacrifices, the incense task is the most prestigious. ^{Luke 01:11} And there appeared to him a angel of the Lord standing on the right side of the altar of the perfume, This angel was an angel in the sense of the Essenes, being a servant of the Lord. He was the superior of Zechariah and is reminding him of his duty to procreate. ^{Luke 01:12} and Zechariah, having seen, was troubled, and fear fell on him; ^{Luke 01:13} and the angel said unto him, "Fear not, Zechariah, for your supplication was heard, and your wife Elizabeth shall bear a son to you, and you shall call his name John, ^{Luke 01:14} and there shall be joy to you, and gladness, and many at his birth shall joy, The word 'joy' is being introduced as a code word for a male child and will be used for sons of Jesus ^{Luke 01:15} for he shall be great before the Lord, and wine and strong drink he may not drink, and of the Holy Spirit he shall be full, even from his mother's womb; The Holy Spirit is the title of the third person in the order when teaching the "holy word or spirit". It is not therefore anything special for Jesus, who would also fulfill that role. ^{Luke 01:16} and many of the sons of Israel he shall turn to the Lord their God, ^{Luke 01:17} and he shall go before Him, in the spirit and power of Elijah, to turn hearts of fathers unto children, and disobedient ones to the wisdom of righteous ones, to make ready for the Lord, a people prepared." ^{Luke 01:18} And Zechariah said unto the angel, "Whereby shall I know this? for I am aged, and my wife is advanced in her days?" ^{Luke 01:19} And the angel answering said to him, "I am Gabriel, who have been standing near before God, and I was sent to speak unto you, and to proclaim these good news to you, An angel is an Essene priest. Gabriel is second to God,the highest priest, and is the one that represents God to Man or merely "Man", thus like Jesus Zechariah is "the Son of Man" on the priestly side. ^{Luke 01:20} and lo, you shall be silent, and not able to speak, till the day that these things shall come to pass, because you did not believe my words, that shall be fulfilled in their season." ^{Luke 01:21} And the people were waiting for Zechariah, and wondering at his tarrying in the sanctuary, ^{Luke 01:22} and having come out, he was not able to speak to them, and they perceived that a vision he had seen in the sanctuary, and he was beckoning to them, and did remain dumb. Now, going into the outside world, he was no longer allowed to give commands from God being impure. ^{Luke 01:23} And it came to pass, with the days of his service having been fulfilled , he went away to his house, The fact that it shows Zechariah completed his week at the altar, indicates that it was just an ordinary act for him to try for a child next. ^{Luke 01:24} and after those days, his wife Elizabeth conceived, and hid herself five months, saying -- ^{Luke 01:25} "Thus has the Lord done to me, in days in which He looked upon [me], to take away my reproach among men." Elizabeth is embarrassed by having had sex, but pleased to have a child. She also has to retire from her duties at the female convent being also unclean. After a one month to test the missing period and five months in the hill country, she will be embracing the just pregnant Mary when she is six months pregnant.
Return to index - - - Go to Top

Jun 8BC Annunciation of Mary (Conception too soon as during betrothal is accepted by the Essene Simeon acting as the Gabriel) (Dead Sea Scroll 4Q270 frame 7 "and whoever has approached his wife, not according to the rules, thus fornicating, he shall leave and not return again")
^{Matt 01:16} Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἡ̃ς ἐγεννήθη Ἰησου̃ς ὁ λεγόμενος Χριστός. ^{Luke 03:23b} (Καὶ αὐτὸς ἠ̃ν Ἰησου̃ς) ὢν υἱός, ὡς ἐνομίζετο, Ἰωσὴφ του̃ Ἠλὶ ^{Luke 01:26} Ἐν δὲ τῳ̃ μηνὶ τῳ̃ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ του̃ θεου̃ εἰς πόλιν τη̃ς Γαλιλαίας ᾑ̃ ὄνομα Ναζαρὲθ ^{Luke 01:27} πρὸς παρθένον ἐμνηστευμένην ἀνδρὶ ᾡ̃ ὄνομα Ἰωσὴφ ἐξ οἴκου Δαυίδ, καὶ τὸ ὄνομα τη̃ς παρθένου Μαριάμ. ^{Luke 01:28} καὶ εἰσελθὼν πρὸς αὐτὴν εἰ̃πεν, Χαι̃ρε, κεχαριτωμένη, ὁ κύριος μετὰ σου̃. ^{Luke 01:29} ἡ δὲ ἐπὶ τῳ̃ λόγῳ διεταράχθη καὶ διελογίζετο ποταπὸς εἴη ὁ ἀσπασμὸς οὑ̃τος. ^{Luke 01:30} καὶ εἰ̃πεν ὁ ἄγγελος αὐτῃ̃, Μὴ φοβου̃, Μαριάμ, εὑ̃ρες γὰρ χάριν παρὰ τῳ̃ θεῳ̃· ^{Luke 01:31} καὶ ἰδοὺ συλλήμψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτου̃ Ἰησου̃ν. ^{Luke 01:32} οὑ̃τος ἔσται μέγας καὶ υἱὸς ὑψίστου κληθήσεται, καὶ δώσει αὐτῳ̃ κύριος ὁ θεὸς τὸν θρόνον Δαυὶδ του̃ πατρὸς αὐτου̃, ^{Luke 01:33} καὶ βασιλεύσει ἐπὶ τὸν οἰ̃κον Ἰακὼβ εἰς τοὺς αἰω̃νας, καὶ τη̃ς βασιλείας αὐτου̃ οὐκ ἔσται τέλος. ^{Luke 01:34} εἰ̃πεν δὲ Μαριὰμ πρὸς τὸν ἄγγελον, Πω̃ς ἔσται του̃το, ἐπεὶ ἄνδρα οὐ γινώσκω; ^{Luke 01:35} καὶ ἀποκριθεὶς ὁ ἄγγελος εἰ̃πεν αὐτῃ̃, Πνευ̃μα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεου̃. ^{Luke 01:36} καὶ ἰδοὺἘλισάβετ ἡ συγγενίς σου καὶ αὐτὴ συνείληφεν υἱὸν ἐν γήρει αὐτη̃ς, καὶ οὑ̃τος μὴν ἕκτος ἐστὶν αὐτῃ̃ τῃ̃ καλουμένῃ στείρᾳ· ^{Luke 01:37} ὅτι οὐκ ἀδυνατήσει παρὰ του̃ θεου̃ πα̃ν ῥη̃μα. ^{Luke 01:38} εἰ̃πεν δὲ Μαριάμ, Ἰδοὺ ἡ δούλη κυρίου· γένοιτό μοι κατὰ τὸ ῥη̃μά σου. καὶ ἀπη̃λθεν ἀπ' αὐτη̃ς ὁ ἄγγελος.
^{Matt 01:16}And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who was called the Christ. ^{Luke 03:23b} (And Jesus himself) being, as was supposed, son of Joseph, which is the son of Heli. ^{Luke 01:26} And in the sixth month was the angel Gabriel sent by God, to a city of Galilee, the name of which [is] Nazareth, ^{Luke 01:27} to a virgin, betrothed to a man, whose name [is] Joseph, of the house of David, and the name of the virgin [is] Mary. ^{Luke 01:28} And the angel having come in unto her, said, "Hail, favored one, the Lord [is] with you; blessed [are] you among women;" ^{Luke 01:29} and she, having seen, was troubled at his word, and was reasoning of what kind this salutation may be. ^{Luke 01:30} And the angel said to her, "Fear not, Mary, for you have found favor with God; ^{Luke 01:31} and lo, you shall conceive in the womb, and shall bring forth a son, and call his name Jesus; ^{Luke 01:32} he shall be great, and Son of the Highest he shall be called, and the Lord God shall give him the throne of David his father, ^{Luke 01:33} and he shall reign over the house of Jacob to the ages; and of his Kingdom there shall be no end." ^{Luke 01:34} And Mary said unto the angel, "How shall this be, seeing a husband I do not know?" ^{Luke 01:35} And the angel answering said to her, "The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you, therefore also the holy-begotten thing shall be called Son of God; ^{Luke 01:36} and lo, Elizabeth, your kinswoman, she also has conceived a son in her old age, and this is the sixth month to her who was called barren; ^{Luke 01:37} because nothing shall be impossible with God." ^{Luke 01:38} And Mary said, "Lo, the maid-servant of the Lord; let it be to me according to your saying," and the angel went away from her.
^{Matt 01:16}And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who was called the Christ. ^{Luke 03:23b} (And Jesus himself) being, as was supposed, son of Joseph, which is the son of Heli. Matthew has carefully placed "of whom was born" after Mary in the feminine case after Joseph's genealogy so that it only shows Jesus to be of Mother Mary. Luke has said the "supposed son of Joseph" in his genealogy. Apparently early on, it was decided to make Mary appear to have conceived immaculately to disguise Jesus' illegitimacy. ^{Luke 01:26} And in the sixth month (June) was the angel Gabriel sent by God, to a city of Galilee, the name of which [is] Nazareth, An angel is an Essene priest and the same angel as with Zechariah. Gabriel is second to God,the highest priest, and is the one that represents God to Man or merely "Man", thus like Jesus Zechariah is "the Son of Man" on the priestly hierarchy. ^{Luke 01:27a} to a virgin, 'Virgin' merely means female nun. ^{Luke 01:27b}betrothed to a man, Betrothed certainly does not mean allowed to have intercourse ^{Luke 01:27c} whose name [is] Joseph, of the house of David, Meaning a descendant of King David as indicated in the genealogy. ^{Luke 01:27d}and the name of the virgin [is] Mary. ^{Luke 01:28} And the angel having come in unto her, said, "Hail, favored one, the Lord [is] with you; blessed [are] you among women;" ^{Luke 01:29} and she, having seen, was troubled at his word, and was reasoning of what kind this salutation may be. ^{Luke 01:30} And the angel said to her, "Fear not, Mary, for you have found favor with God; Certainly Mary is flustered and ashamed because she believes herself responsible for the sexual encounter even though it was not her fault, but the Essenes consider that all females are seducers. (DSS 4Q184). The priest gives her absolution for being raped! ^{Luke 01:31} and lo, you shall conceive in the womb, and shall bring forth a son, and call his name Jesus; Mary must have has confessed that she has missed her period and is pregnant, yet the priest is pretending to predict it. Since sons are preferred, the angel gives her comfort that she will have a son, who will be as Joshua. ^{Luke 01:32a} he shall be great, and Son of the Highest he shall be called, The Highest would mean the same position as the angel, which is named Gabriel, also know as 'Man', thus Jesus would call himself the 'Son of Man'. ^{Luke 01:32b}and the Lord God shall give him the throne of David his father, Most importantly the priest is saying that, according to him, her son will not be deprived of his father's inheritance as he is not being considered to be illegitimate. ^{Luke 01:33} and he shall reign over the house of Jacob to the ages; and of his Kingdom there shall be no end." His title will be the 'Jacob', as it was for his grandfather Heli (See the genealogy), meaning the head of the Mission to the Diaspora (the scattered remnants of the Jews in other countries.) ^{Luke 01:34} And Mary said unto the angel, "How shall this be, seeing a husband I do not know?" Mary knows the rules that her son would technically be a illegitimate for she has no husband, being merely betrothed; she knows she only had sex outside of marriage. ^{Luke 01:35a} And the angel answering said to her, "The Holy Spirit shall come upon you, This use of the Joseph's title of "Holy Spirit", since he was third in the hierarchy as the David King, is a deceptive way of pretending that it was not Joseph, who had sex with her. Then also it is pretended to be a prediction, making it sound real. (This deception of it being a spirit and not a man was later turned into the Immaculate Conception and the erasing of her motherhood of four other children.) However, this would only be a valid prediction if the Essene rules had been followed. The rules state that after betrothal in June, there was to be no sex until after September. These rules were followed by Zechariah and Elizabeth, who conceived in December of the previous year and would give birth in November. When Mary joins her in Mird after June she is already pregnant, indicating sexual contact in June. Given the well-known purity of Mother Mary, there is no doubt that Mary would have kept to the marriage rule and remained a virgin until the prescribed time, thus the Old Testament euphemism of 'knew you' meaning 'having sexual relations' has now updated with "come upon you" meaning that Joseph was on top of her as he raped her! (Even though it was spousal rape.) ^{Luke 01:35b}and the power of the Highest shall overshadow you, ^{Luke 01:35b} therefore also the holy-begotten thing shall be called Son of God; The priest is saying he will keep her safe from stoning, which is the punishment for sex out of wedlock and that her child would not have to be put up for adoption as illegitimate, being eligible to be part of the Essene community, who called themselves "the sons of God". Unfortunately, after Simeon was replaced as leader, the high priests Boethus and Caiaphas reversed this pronouncement and declared Jesus to be illegitimate. ^{Luke 01:36} and lo, Elizabeth, your kinswoman, she also has conceived a son in her old age, and this is the sixth month to her who was called barren; ^{Luke 01:37} because nothing shall be impossible with God." Elizabeth is six months into her pregnancy when the angel Gabriel announces Mary's pregnancy in June in Luke 01:26 above, thus six months pregnant and, since the conception was in December sixth months time is the same as the sixth month in the Roman calendar: June. The labels 'old' and 'barren' merely mean following the rules of abstaining from sex for a long time until it is allowed for the purposes of conception. ^{Luke 01:38} And Mary said, "Lo, the maid-servant of the Lord; let it be to me according to your saying," and the angel went away from her. It is interesting to note that Mary is to become the maid-servant of Elizabeth who bears "John" who is referred to as 'Lord' and of higher status than Jesus.
Return to index - - - Go to Top

Annunciation of Mary from Joseph's point of view (Conception too soon as during betrothal is accepted by the Essene Simeon acting as the Gabriel talking to Joseph in a dream)
^{Matt 1:18} Του̃ δὲ Ἰησου̃ Χριστου̃ ἡ γένεσις οὕτως ἠ̃ν. μνηστευθείσης τη̃ς μητρὸς αὐτου̃ Μαρίας τῳ̃ Ἰωσήφ, πρὶν ἢ συνελθει̃ν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. ^{Matt 1:19} Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτη̃ς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολυ̃σαι αὐτήν. ^{Matt 1:20} ταυ̃τα δὲ αὐτου̃ ἐνθυμηθέντος ἰδοὺ ἄγγελος κυρίου κατ' ὄναρ ἐφάνη αὐτῳ̃ λέγων, Ἰωσὴφ υἱὸς Δαυίδ, μὴ φοβηθῃ̃ς παραλαβει̃ν Μαριὰμ τὴν γυναι̃κά σου, τὸ γὰρ ἐν αὐτῃ̃ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου· ^{Matt 1:21} τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτου̃ Ἰησου̃ν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτου̃ ἀπὸ τω̃ν ἁμαρτιω̃ν αὐτω̃ν. ^{Matt 1:22} Του̃το δὲ ὅλον γέγονεν ἵνα πληρωθῃ̃ τὸ ῥηθὲν ὑπὸ κυρίου διὰ του̃ προφήτου λέγοντος, ^{Matt 1:23} Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτου̃ Ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον Μεθ' ἡμω̃ν ὁ θεός. ^{Matt 1:24} ἐγερθεὶς δὲ [ὁ]Ἰωσὴφ ἀπὸ του̃ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῳ̃ ὁ ἄγγελος κυρίου καὶ παρέλαβεν τὴν γυναι̃κα αὐτου̃· ^{Matt 1:25} καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὑ̃ ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτου̃ Ἰησου̃ν.
^{Matt 01:18} And of Jesus Christ, the birth was thus: For his mother Mary having been betrothed to Joseph, before their coming together she was found to have conceived from the Holy Spirit, ^{Matt 01:19} and Joseph her husband being righteous, and not willing to make her an example, did wish privately to send her away. ^{Matt 01:20} And on his thinking of these things, lo, a angel of the Lord in a dream appeared to him, saying, "Joseph, son of David, you may not fear to receive Mary your wife, for that which in her was conceived [is] of the Holy Spirit, ^{Matt 01:21} and she shall bring forth a son, and you shall call his name Jesus, for he shall save his people from their sins." ^{Matt 01:22} And all this has come to pass, that it may be fulfilled that was spoken by the Lord through the prophet, saying, ^{Matt 01:23} "Lo, the virgin shall conceive, and she shall bring forth a son, and they shall call his name Emmanuel," which is, being interpreted "With us [he is] God." ^{Matt 01:24} And Joseph, having risen from the sleep, did as the angel of the Lord directed him, and received his wife, ^{Matt 01:25} and did not know her till she brought forth her son -- the first-born, and he called his name Jesus.
Matt 01:18 And of Jesus Christ, the birth was thus: For his mother Mary having been betrothed to Joseph, before their coming together she was found to have conceived from the Holy Spirit, The Holy Spirit is Joseph in the third position in the hierarchy. Apparently, rape does not qualify as 'coming together' as it is not by consent of both partners. Paul confirms that Jesus is "of the seed of David according to the flesh" (Romans 1:3) ^{Matt 01:19} and Joseph her husband being righteous, and not willing to make her an example, did wish privately to send her away. 'Righteous' is a title that is used as 'Just' in his second son James the Just and in his grandson Jesus Justus. Joseph would be 'just' even if he was a misogynist. The audacity of Joseph is to hold Mary responsible as an adulteress, 'justified' because all females are seducers (Essene scrolls DSS 4Q184.) ^{Matt 01:20} And on his thinking of these things, lo, a angel of the Lord in a dream appeared to him, saying, "Joseph, son of David, you may not fear to receive Mary your wife, for that which in her was conceived is of the Holy Spirit, For God's sake, it is his child! He is the Holy Spirit as Jesus will be after the Crucifixion. The angel is Simeon, the Gabriel. The dream is more like a reprimand for his selfish thoughts. ^{Matt 01:21} and she shall bring forth a son, and you shall call his name Jesus, for he shall save his people from their sins."(Here it is Joseph being forgiven for his sin, but later being interpreted as Jesus saving the whole world from sin.) "The pesher of Isaiah 7:14 is said to be fulfilled: ^{Matt 01:22} And all this has come to pass, that it may be fulfilled that was spoken by the Lord through the prophet, saying, ^{Matt 01:23} "Lo, the virgin shall conceive, and she shall bring forth a son, and they shall call his name Emmanuel," which is, being interpreted "With us [he is] God." ^{Matt 01:24} And Joseph, having risen from the sleep, did as the angel of the Lord directed him, and received his wife, Joseph's 'sleep' lasted from June to September while Mary was hiding away from him with Elizabeth. She was probably fearing that Joseph would try to rape her again or to have put her away as a whore. ^{Matt 01:25} and did not know her till she brought forth her son-- the first-born, and he called his name Jesus Amazingly, Joseph actually did follow the Essene rule of no sex while the wife was pregnant. Josephus Wars of the Jews 2.8.13 "But they (the Essenes) do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity." And this time he actually waited the obligatory six years after Jesus' birth (being the required time for a boy; a girl being worth half a man was three years)! The verse implies great restraint on Joseph's part so as not to mix his sperm with the Holy Spirit's. The term 'first born' would seem to imply more children. One would have expected 'only born' or perhaps 'born of God'. Since Mary is super-fertile, she will have four more sons: Joseph, Joses, Jude, and Simon until she was widowed on the death of Joseph in 23 AD appearing in the parable: Widow's coin and under her own name Dorcas being re-ordained as a widow by Peter. Since each son was conceived six years apart (7 year interval) we can know their birthdays: Jesus: 7BC, James the Just: 1AD, Joses-Barnabas, 8 AD, Jude, in 15 AD, and Simon-Silas 22AD, dying in 120 AD -- See genealogy chart of Jesus' brothers.
Return to index - - - Go to Top

Return to index - - - Go to Top

This philosophical discussion in September 32AD between the Pharisees and Jesus about the nature of 'I am' (Yahweh) and the 'Father' (Lord God) is inserted here as it reveals the illegitimacy of Jesus' birth.

^{John 08:12} Πάλιν οὐ̃ν αὐτοι̃ς ἐλάλησεν ὁ Ἰησου̃ς λέγων, Ἐγώ εἰμι τὸ φω̃ς του̃ κόσμου· ὁ ἀκολουθω̃ν ἐμοὶ οὐ μὴ περιπατήσῃ ἐν τῃ̃ σκοτίᾳ, ἀλλ' ἕξει τὸ φω̃ς τη̃ς ζωη̃ς.
^{John 08:13} εἰ̃πον οὐ̃ν αὐτῳ̃ οἱ Φαρισαι̃οι, Σὺ περὶ σεαυτου̃ μαρτυρει̃ς· ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής.
^{John 08:14} ἀπεκρίθη Ἰησου̃ς καὶ εἰ̃πεν αὐτοι̃ς, Κἂν ἐγὼ μαρτυρω̃ περὶ ἐμαυτου̃, ἀληθής ἐστιν ἡ μαρτυρία μου, ὅτι οἰ̃δα πόθεν ἠ̃λθον καὶ που̃ ὑπάγω· ὑμει̃ς δὲ οὐκ οἴδατε πόθεν ἔρχομαι ἢ που̃ ὑπάγω.
^{John 08:15} ὑμει̃ς κατὰ τὴν σάρκα κρίνετε, ἐγὼ οὐ κρίνω οὐδένα.
^{John 08:16} καὶ ἐὰν κρίνω δὲ ἐγώ, ἡ κρίσις ἡ ἐμὴ ἀληθινή ἐστιν, ὅτι μόνος οὐκ εἰμί, ἀλλ' ἐγὼ καὶ ὁ πέμψας με πατήρ.
^{John 08:17} καὶ ἐν τῳ̃ νόμῳ δὲ τῳ̃ ὑμετέρῳ γέγραπται ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν.
^{John 08:18} ἐγώ εἰμι ὁ μαρτυρω̃ν περὶ ἐμαυτου̃ καὶ μαρτυρει̃ περὶ ἐμου̃ ὁ πέμψας με πατήρ.
^{John 08:19} ἔλεγον οὐ̃ν αὐτῳ̃, Που̃ ἐστιν ὁ πατήρ σου; ἀπεκρίθη Ἰησου̃ς, Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν ᾔδειτε.
^{John 08:20} Ταυ̃τα τὰ ῥήματα ἐλάλησεν ἐν τῳ̃ γαζοφυλακίῳ διδάσκων ἐν τῳ̃ ἱερῳ̃· καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτου̃.
^{John 08:21} Εἰ̃πεν οὐ̃ν πάλιν αὐτοι̃ς, Ἐγὼ ὑπάγω καὶ ζητήσετέ με, καὶ ἐν τῃ̃ ἁμαρτίᾳ ὑμω̃ν ἀποθανει̃σθε· ὅπου ἐγὼ ὑπάγω ὑμει̃ς οὐ δύνασθε ἐλθει̃ν.
^{John 08:22} ἔλεγον οὐ̃ν οἱ Ἰουδαι̃οι, Μήτι ἀποκτενει̃ ἑαυτόν, ὅτι λέγει, Ὅπου ἐγὼ ὑπάγω ὑμει̃ς οὐ δύνασθε ἐλθει̃ν;
^{John 08:23} καὶ ἔλεγεν αὐτοι̃ς, Ὑμει̃ς ἐκ τω̃ν κάτω ἐστέ, ἐγὼ ἐκ τω̃ν ἄνω εἰμί· ὑμει̃ς ἐκ τούτου του̃ κόσμου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ του̃ κόσμου τούτου.
^{John 08:24} εἰ̃πον οὐ̃ν ὑμι̃ν ὅτι ἀποθανει̃σθε ἐν ται̃ς ἁμαρτίαις ὑμω̃ν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανει̃σθε ἐν ται̃ς ἁμαρτίαις ὑμω̃ν.
^{John 08:25} ἔλεγον οὐ̃ν αὐτῳ̃, Σὺ τίς εἰ̃; εἰ̃πεν αὐτοι̃ς ὁ Ἰησου̃ς, Τὴν ἀρχὴν ὅ τι καὶ λαλω̃ ὑμι̃ν;
^{John 08:26} πολλὰ ἔχω περὶ ὑμω̃ν λαλει̃ν καὶ κρίνειν· ἀλλ' ὁ πέμψας με ἀληθής ἐστιν, κἀγὼ ἃ ἤκουσα παρ' αὐτου̃ ταυ̃τα λαλω̃ εἰς τὸν κόσμον.
^{John 08:27} οὐκ ἔγνωσαν ὅτι τὸν πατέρα αὐτοι̃ς ἔλεγεν.
^{John 08:28} εἰ̃πεν οὐ̃ν [αὐτοι̃ς] ὁ Ἰησου̃ς, Ὅταν ὑψώσητε τὸν υἱὸν του̃ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπ' ἐμαυτου̃ ποιω̃ οὐδέν, ἀλλὰ καθὼς ἐδίδαξέν με ὁ πατὴρ ταυ̃τα λαλω̃.
^{John 08:29} καὶ ὁ πέμψας με μετ' ἐμου̃ ἐστιν· οὐκ ἀφη̃κέν με μόνον, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῳ̃ ποιω̃ πάντοτε.
^{John 08:30} Ταυ̃τα αὐτου̃ λαλου̃ντος πολλοὶ ἐπίστευσαν εἰς αὐτόν.
^{John 08:31} Ἔλεγεν οὐ̃ν ὁ Ἰησου̃ς πρὸς τοὺς πεπιστευκότας αὐτῳ̃ Ἰουδαίους, Ἐὰν ὑμει̃ς μείνητε ἐν τῳ̃ λόγῳ τῳ̃ ἐμῳ̃, ἀληθω̃ς μαθηταί μού ἐστε,
^{John 08:32} καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμα̃ς.
^{John 08:33} ἀπεκρίθησαν πρὸς αὐτόν, Σπέρμα Ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε· πω̃ς σὺ λέγεις ὅτι Ἐλεύθεροι γενήσεσθε;
^{John 08:34} ἀπεκρίθη αὐτοι̃ς ὁ Ἰησου̃ς, Ἀμὴν ἀμὴν λέγω ὑμι̃ν ὅτι πα̃ς ὁ ποιω̃ν τὴν ἁμαρτίαν δου̃λός ἐστιν [τη̃ς ἁμαρτίας].
^{John 08:35} ὁ δὲ δου̃λος οὐ μένει ἐν τῃ̃ οἰκίᾳ εἰς τὸν αἰω̃να· ὁ υἱὸς μένει εἰς τὸν αἰω̃να.
^{John 08:36} ἐὰν οὐ̃ν ὁ υἱὸς ὑμα̃ς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε.
^{John 08:37} οἰ̃δα ὅτι σπέρμα Ἀβραάμ ἐστε· ἀλλὰ ζητει̃τέ με ἀποκτει̃ναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρει̃ ἐν ὑμι̃ν.
^{John 08:38} ἃ ἐγὼ ἑώρακα παρὰ τῳ̃ πατρὶ λαλω̃· καὶ ὑμει̃ς οὐ̃ν ἃ ἠκούσατε παρὰ του̃ πατρὸς ποιει̃τε.
^{John 08:39} Ἀπεκρίθησαν καὶ εἰ̃παν αὐτῳ̃, Ὁ πατὴρ ἡμω̃ν Ἀβραάμ ἐστιν. λέγει αὐτοι̃ς ὁ Ἰησου̃ς, Εἰ τέκνα του̃ Ἀβραάμ ἐστε, τὰ ἔργα του̃ Ἀβραὰμ ἐποιει̃τε·
^{John 08:40} νυ̃ν δὲ ζητει̃τέ με ἀποκτει̃ναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμι̃ν λελάληκα ἣν ἤκουσα παρὰ του̃ θεου̃· του̃το Ἀβραὰμ οὐκ ἐποίησεν.
^{John 08:41} ὑμει̃ς ποιει̃τε τὰ ἔργα του̃ πατρὸς ὑμω̃ν. εἰ̃παν [οὐ̃ν] αὐτῳ̃, Ἡμει̃ς ἐκ πορνείας οὐ γεγεννήμεθα· ἕνα πατέρα ἔχομεν τὸν θεόν.
^{John 08:42} εἰ̃πεν αὐτοι̃ς ὁ Ἰησου̃ς, Εἰ ὁ θεὸς πατὴρ ὑμω̃ν ἠ̃ν, ἠγαπα̃τε ἂν ἐμέ, ἐγὼ γὰρ ἐκ του̃ θεου̃ ἐξη̃λθον καὶ ἥκω· οὐδὲ γὰρ ἀπ' ἐμαυτου̃ ἐλήλυθα, ἀλλ' ἐκει̃νός με ἀπέστειλεν.
^{John 08:43} διὰτί τὴν λαλιὰν τὴν ἐμὴν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν.

^{John 08:12} Again, therefore, Jesus speaks to them, saying, "I am the light of the world; he who is following me shall not walk in the darkness, but he shall have the light of the life."

^{John 08:13} The Pharisees, therefore, said to him, "You of yourself do testify, your testimony is not true;"

^{John 08:14} Jesus answered and said to them, "And if I testify of myself -- my testimony is true, because I have known whence I came, and whither I go, and you -- you have not known whence I come, or whither I go."^{John 08:15} "You according to the flesh do judge; I do not judge any one, ^{John 08:16} and even if I do judge my judgment is true, because I am not alone, but I and the Father who sent me; ^{John 08:17} and also in your law it has been written, that the testimony of two men are true; ^{John 08:18} I am [one] who is testifying of myself, and the Father who sent me does testify of me."

^{John 08:19} They said, therefore, to him, "Where is your Father?" Jesus answered, "You have neither known me nor my Father: if me you had known, my Father also you had known."

^{John 08:20} These sayings speaks Jesus in the treasury, teaching in the temple, and no one seized him, because his hour had not yet come; ^{John 08:21} therefore said Jesus again to them, "I go away, and you will seek me, and in your sin you shall die; whither I go away, you are not able to come."^{John 08:22} The Jews, therefore, said, "Will he kill himself, because he said, Whither I go away, you are not able to come?"

^{John 08:23} And he said to them, "You are from beneath, I am from above; you are of this world, I am not of this world; ^{John 08:24} I said, therefore, to you, that you shall die in your sins, for if you may not believe 'that I am', you shall die in your sins."

^{John 08:25} They said, therefore, to him, "You -- who are you?" and Jesus said to them, "Even what I did speak of to you at the beginning; ^{John 08:26} many things I have to speak concerning you and to judge, but He who sent me is true, and I -- what things I heard from Him -- these I say to the world."

^{John 08:27} They knew not that of the Father he speaks to them; ^{John 08:28} Jesus, therefore, said to them, "When you may lift up the Son of Man then you will know 'that I am'; and of myself I do nothing, but according as my Father did teach me, these things I speak; ^{John 08:29} and He who sent me is with me; the Father did not leave me alone, because I, the things pleasing to Him, do always."

^{John 08:30} As he is speaking these things, many believed in him; ^{John 08:31} Jesus, therefore, said unto the Jews who believed in him, "If you may remain in my word, truly my disciples you are, and you shall know the truth, ^{John 08:32} and the truth shall make you free."^{John 08:33} They answered him, "Seed of Abraham we are; and to no one have we been servants at any time; how do you say -- You shall become free?" ^{John 08:34} Jesus answered them, "Verily, verily, I say to you -- Every one who is committing sin, is a servant of the sin, ^{John 08:35} and the servant does not remain in the house -- to the age, the son does remain -- to the age; ^{John 08:36} if then the son may make you free, in reality you shall be free."

^{John 08:37} "I have known that you are seed of Abraham, but you seek to kill me, because my word has no place in you; ^{John 08:38} I -- that which I have seen with my Father do speak, and you, therefore, that which you have seen with your father -- you do."

^{John 08:39} They answered and said to him, "Our father is Abraham;" Jesus said to them, "If children of Abraham you were, the works of Abraham you were doing; ^{John 08:40} and now, you seek to kill me -- a man who has spoken to you the truth I heard from God; this did not Abraham; ^{John 08:41} you do the works of your father." They said, therefore, to him, "We of whoredom have not been born; one Father we have -- God;"

^{John 08:42} Jesus then said to them, "If God were your father, you were loving me, for I came forth from God, and am come; for neither have I come of myself, but He sent me; ^{John 08:43} therefore do you not know my speech? because you are not able to hear my word."

^{John 08:12} Again, therefore, Jesus speaks to them, saying, "I am the light of the world; he who is following me shall not walk in the darkness, but he shall have the light of the life."

Jesus is declaring that he is now the substitute for John the Baptist shown as the one who bears witness to the Light in John 01:6-9.

^{John 08:13} The Pharisees, therefore, said to him, "You of yourself do testify, your testimony is not true;"

I have two natures: 'I am' and the Father (Lord God) as in the two Genesis creation stories. The Father is the reflection on the Second Level of the 'I am' on the First Level.

^{John 08:17} and also in your law it has been written, that the testimony of two men are true; ^{John 08:18} I am [one] who is testifying of myself, and the Father who sent me does testify of me."

^{John 08:19} They said, therefore, to him, "Where is your Father?" Jesus answered, "You have neither known me nor my Father: if me you had known, my Father also you had known."

(Humans exist on the Third Level, which reflects the Second Level and unless they actively try to emulate the Father they will just die in sin.)

^{John 08:27} They knew not that of the Father he speaks to them; ^{John 08:28} Jesus, therefore, said to them, "When you may exalt the Son of Man then you will know 'that I am'; and of myself I do nothing, but according as my Father did teach me, these things I speak; ^{John 08:29} and He who sent me is with me; the Father did not leave me alone, because I, the things pleasing to Him, do always."

^{John 08:39} They answered and said to him, "Our father is Abraham;" (Abraham is being used for Hillel the Elder who said: "What is hateful to you, do not do to your fellow: this is the whole Torah; the rest is the explanation; go and learn".) Jesus said to them, "If children of Abraham you were, the works of Abraham you were doing; ^{John 08:40} and now, you seek to kill me -- a man who has spoken to you the truth I heard from God; this did not Abraham; ^{John 08:41} you do the works of your father." They said, therefore, to him, "We of whoredom have not been born; one Father we have -- God;"

We are born of legitimate births, but you were born of an unmarried woman like the bastards born of whores. (This is a direct reference to the betrothal issue as the concept of a virgin birth was invented later.)

^{John 08:42} Jesus then said to them, "If God were your father, you were loving me,

The true Father in the Second Level is not your vengeful God, a God of Love.

for I came forth from God, and am come; for neither have I come of myself, but He sent me; ^{John 08:43} therefore do you not know my speech? because you are not able to hear my Word."

Return to index - - - Go to Top

Jun 8BC Visitation of Mary with Elizabeth in the Wilderness of Mird (Joseph has forced himself on Mary while in a betrothal period and Mary takes consolation from Elizabeth who is also in the wilderness to await the birth of her son, John the Baptist, in September.)

^{Luke 01:39} Ἀναστα̃σα δὲ Μαριὰμ ἐν ται̃ς ἡμέραις ταύταις ἐπορεύθη εἰς τὴν ὀρεινὴν μετὰ σπουδη̃ς εἰς πόλιν Ἰούδα,
^{Luke 01:40} καὶ εἰση̃λθεν εἰς τὸν οἰ̃κον Ζαχαρίου καὶ ἠσπάσατο τὴν Ἐλισάβετ.
^{Luke 01:41} καὶ ἐγένετο ὡς ἤκουσεν τὸν ἀσπασμὸν τη̃ς Μαρίας ἡ Ἐλισάβετ, ἐσκίρτησεν τὸ βρέφος ἐν τῃ̃ κοιλίᾳ αὐτη̃ς, καὶ ἐπλήσθη πνεύματος ἁγίου ἡ Ἐλισάβετ,
^{Luke 01:42} καὶ ἀνεφώνησεν κραυγῃ̃ μεγάλῃ καὶ εἰ̃πεν, Εὐλογημένη σὺ ἐν γυναιξίν, καὶ εὐλογημένος ὁ καρπὸς τη̃ς κοιλίας σου.
^{Luke 01:43} καὶ πόθεν μοι του̃το ἵνα ἔλθῃ ἡ μήτηρ του̃ κυρίου μου πρὸς ἐμέ;
^{Luke 01:44} ἰδοὺ γὰρ ὡς ἐγένετο ἡ φωνὴ του̃ ἀσπασμου̃ σου εἰς τὰ ὠ̃τά μου, ἐσκίρτησεν ἐν ἀγαλλιάσει τὸ βρέφος ἐν τῃ̃ κοιλίᾳ μου.
^{Luke 01:45} καὶ μακαρία ἡ πιστεύσασα ὅτι ἔσται τελείωσις τοι̃ς λελαλημένοις αὐτῃ̃ παρὰ κυρίου.
^{Luke 01:46} Καὶ εἰ̃πεν Μαριάμ, Μεγαλύνει ἡ ψυχή μου τὸν κύριον,
^{Luke 01:47} καὶ ἠγαλλίασεν τὸ πνευ̃μά μου ἐπὶ τῳ̃ θεῳ̃ τῳ̃ σωτη̃ρί μου,
^{Luke 01:48} ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τη̃ς δούλης αὐτου̃. ἰδοὺ γὰρ ἀπὸ του̃ νυ̃ν μακαριου̃σίν με πα̃σαι αἱ γενεαί·
^{Luke 01:49} ὅτι ἐποίησέν μοι μεγάλα ὁ δυνατός, καὶ ἅγιον τὸ ὄνομα αὐτου̃,
^{Luke 01:50} καὶ τὸ ἔλεος αὐτου̃ εἰς γενεὰς καὶ γενεὰς τοι̃ς φοβουμένοις αὐτόν.
^{Luke 01:51} Ἐποίησεν κράτος ἐν βραχίονι αὐτου̃, διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτω̃ν·
^{Luke 01:52} καθει̃λεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς,
^{Luke 01:53} πεινω̃ντας ἐνέπλησεν ἀγαθω̃ν καὶ πλουτου̃ντας ἐξαπέστειλεν κενούς.
^{Luke 01:54} ἀντελάβετο Ἰσραὴλ παιδὸς αὐτου̃, μνησθη̃ναι ἐλέους,
^{Luke 01:55} καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμω̃ν, τῳ̃ Ἀβραὰμ καὶ τῳ̃ σπέρματι αὐτου̃ εἰς τὸν αἰω̃να.
^{Luke 01:56} Ἔμεινεν δὲ Μαριὰμ σὺν αὐτῃ̃ ὡς μη̃νας τρει̃ς, καὶ ὑπέστρεψεν εἰς τὸν οἰ̃κον αὐτη̃ς.

^{Luke 01:39} And Mary having arisen in those days, went to the hill-country, with haste, to a city of Judea, ^{Luke 01:40} and entered into the house of Zechariah, and saluted Elizabeth.

^{Luke 01:41} And it came to pass, when Elizabeth heard the salutation of Mary, the babe did leap in her womb; and Elizabeth was filled with the Holy Spirit, ^{Luke 01:42} and speaks out with a great voice, and said, "Blessed [are] you among women, and blessed [is] the fruit of your womb; ^{Luke 01:43} and whence [is] this to me, that the mother of my Lord might come unto me? ^{Luke 01:44} for, lo, when the voice of your salutation came to my ears, leap in gladness did the babe in my womb; ^{Luke 01:45} and happy [is] she who did believe, for there shall be a completion to the things spoken to her from the Lord."

^{Luke 01:46} And Mary said, "My soul does magnify the Lord, ^{Luke 01:47} And my spirit was glad on God my Saviour, ^{Luke 01:48} Because He looked on the lowliness of His maid-servant, For, lo, henceforth call me happy shall all the generations, ^{Luke 01:49} For He who is mighty did to me great things, And holy [is] His name, ^{Luke 01:50} And His kindness [is] to generations of generations, To those fearing Him, ^{Luke 01:51} He did powerfully with His arm, He scattered abroad the proud in the thought of their heart, ^{Luke 01:52} He brought down the mighty from thrones, And He exalted the lowly, ^{Luke 01:53} The hungry He did fill with good, And the rich He sent away empty, ^{Luke 01:54} He received again Israel His servant, To remember kindness, ^{Luke 01:55} As He speaks unto our fathers, To Abraham and to his seed -- to the age."

^{Luke 01:56} And Mary remained with her about three months, and turned back to her house.

^{Luke 01:39} And Mary having arisen in those days, went to the hill-country, with haste, to a city of Judea,

(Note 'with haste' as Mary is traumatized and terrified that first of all she has been raped by her husband Joseph and fears that if she is with child that this child will be declared illegitimate)

^{Luke 01:40} and entered into the house of Zechariah, and saluted Elizabeth.

^{Luke 01:41} And it came to pass, when Elizabeth heard the salutation of Mary, the babe did leap in her (Mary's) womb; and was filled with the Holy Spirit,

(given Luke 01:35 Joseph's rape previously will now be known as Mary is clearly pregnant with his child)

^{Luke 01:42} ('and: kai' after Elizabeth - Codex Sinaiticus has only 'k' - is out of place, making Elizabeth the speaker)

Elizabeth speaks out with a great voice,

('great voice is similar Jesus on the cross Matt 27:46 and Mark 15:34 meaning voice of authority as Elizabeth is Mary's superior and thus is the speaker)

and said, "Blessed [are] you among women, and blessed [is] the fruit of your womb; ^{Luke 01:43} and whence [is] this to me, that the mother of my Lord (the angel Gabriel being the head of the convent) might come unto me? ^{Luke 01:44} for, lo, when the voice of your salutation came to my ears, leap in gladness did the babe in my womb; ^{Luke 01:45} and happy [is] she who did believe, for there shall be a completion to the things spoken to her from the Lord (the angel Gabriel)."

Elizabeth comforts her, reminding her of Gabriel's promise, and expresses gladness that they will be together during her pregnancy.

^{Luke 01:46} And Mary said, "My soul does magnify the Lord, (similar to 1Samuel 2:1-10)^{Luke 01:47} And my spirit was glad on God my Saviour, ^{Luke 01:48} Because He looked on the lowliness of His maid-servant, For, lo, henceforth call me happy shall all the generations, ^{Luke 01:49} For He who is mighty did to me great things, And holy [is] His name, ^{Luke 01:50} And His kindness [is] to generations of generations, To those fearing Him, ^{Luke 01:51} He did powerfully with His arm, He scattered abroad the proud in the thought of their heart, ^{Luke 01:52} He brought down the mighty from thrones, And He exalted the lowly, ^{Luke 01:53} The hungry He did fill with good, And the rich He sent away empty, ^{Luke 01:54} He received again Israel His servant, To remember kindness, ^{Luke 01:55} As He speaks unto our fathers, To Abraham and to his seed -- to the age."

Mary finds solace in this song that she sings.

^{Luke 01:56} And Mary remained with her about three months, and turned back to her house.

Mary stayed with Elizabeth three months and thus being able to carry to term, she would be eligible for marriage according to the Essene Rules of Marriage - three month probation before marriage: Josephus Wars 2.viii.13 (retranslated): "There is yet another order of Essenes, who, while at one with the rest in their mode of life, customs and regulations, differ from them in their views on marriage. They think that those who decline to marry cut off the chief function of life - that of transmitting it - and furthermore that, were all to adopt the same view, the whole race would very quickly die out. They give their wives, however, a three month's probation, and only marry them after they have thrice undergone purification (no menstruation), in proof of fecundity (of pregnancy to term). But they do not accompany their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them."
It is September and Elizabeth would be delivering John the Baptist.

Sep 8BC Birth of John at Mird.
^{Luke 01:57} Τῃ̃ δὲ Ἐλισάβετ ἐπλήσθη ὁ χρόνος του̃ τεκει̃ν αὐτήν, καὶ ἐγέννησεν υἱόν. ^{Luke 01:58} καὶ ἤκουσαν οἱ περίοικοι καὶ οἱ συγγενει̃ς αὐτη̃ς ὅτι ἐμεγάλυνεν κύριος τὸ ἔλεος αὐτου̃ μετ' αὐτη̃ς, καὶ συνέχαιρον αὐτῃ̃. ^{Luke 01:59} Καὶ ἐγένετο ἐν τῃ̃ ἡμέρᾳ τῃ̃ ὀγδόῃ ἠ̃λθον περιτεμει̃ν τὸ παιδίον, καὶ ἐκάλουν αὐτὸ ἐπὶ τῳ̃ ὀνόματι του̃ πατρὸς αὐτου̃ Ζαχαρίαν. ^{Luke 01:60} καὶ ἀποκριθει̃σα ἡ μήτηρ αὐτου̃ εἰ̃πεν, Οὐχί, ἀλλὰ κληθήσεται Ἰωάννης. ^{Luke 01:61} καὶ εἰ̃παν πρὸς αὐτὴν ὅτι Οὐδείς ἐστιν ἐκ τη̃ς συγγενείας σου ὃς καλει̃ται τῳ̃ ὀνόματι τούτῳ. ^{Luke 01:62} ἐνένευον δὲ τῳ̃ πατρὶ αὐτου̃ τὸ τί ἂν θέλοι καλει̃σθαι αὐτό. ^{Luke 01:63} καὶ αἰτήσας πινακίδιον ἔγραψεν λέγων, Ἰωάννης ἐστὶν ὄνομα αὐτου̃. καὶ ἐθαύμασαν πάντες. ^{Luke 01:64} ἀνεῴχθη δὲ τὸ στόμα αὐτου̃ παραχρη̃μα καὶ ἡ γλω̃σσα αὐτου̃, καὶ ἐλάλει εὐλογω̃ν τὸν θεόν. ^{Luke 01:65} καὶ ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικου̃ντας αὐτούς, καὶ ἐν ὅλῃ τῃ̃ ὀρεινῃ̃ τη̃ς Ἰουδαίας διελαλει̃το πάντα τὰ ῥήματα ταυ̃τα, ^{Luke 01:66} καὶ ἔθεντοπάντες οἱ ἀκούσαντες ἐν τῃ̃ καρδίᾳ αὐτω̃ν, λέγοντες, Τί ἄρα τὸ παιδίον του̃το ἔσται; καὶ γὰρ χεὶρ κυρίου ἠ̃ν μετ' αὐτου̃. ^{Luke 01:67} Καὶ Ζαχαρίας ὁ πατὴρ αὐτου̃ ἐπλήσθη πνεύματος ἁγίου καὶ ἐπροφήτευσεν λέγων, ^{Luke 01:68} Εὐλογητὸς κύριος ὁ θεὸς του̃ Ἰσραήλ, ὅτι ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῳ̃ λαῳ̃ αὐτου̃, ^{Luke 01:69} καὶ ἤγειρεν κέρας σωτηρίας ἡμι̃ν ἐν οἴκῳ Δαυὶδ παιδὸς αὐτου̃, ^{Luke 01:70} καθὼς ἐλάλησεν διὰ στόματος τω̃ν ἁγίων ἀπ' αἰω̃νος προφητω̃ν αὐτου̃, ^{Luke 01:71} σωτηρίαν ἐξ ἐχθρω̃ν ἡμω̃ν καὶ ἐκ χειρὸς πάντων τω̃ν μισούντων ἡμα̃ς· ^{Luke 01:72} ποιη̃σαι ἔλεος μετὰ τω̃ν πατέρων ἡμω̃ν καὶ μνησθη̃ναι διαθήκης ἁγίας αὐτου̃, ^{Luke 01:73} ὅρκον ὃν ὤμοσεν πρὸς Ἀβραὰμ τὸν πατέρα ἡμω̃ν, του̃ δου̃ναι ἡμι̃ν ^{Luke 01:74} ἀφόβως ἐκ χειρὸς ἐχθρω̃ν ῥυσθέντας λατρεύειν αὐτῳ̃ ^{Luke 01:75} ἐν ὁσιότητι καὶ δικαιοσύνῃ ἐνώπιον αὐτου̃ πάσαις ται̃ς ἡμέραις ἡμω̃ν. ^{Luke 01:76} Καὶ σὺ δέ, παιδίον, προφήτης ὑψίστου κληθήσῃ, προπορεύσῃ γὰρ ἐνώπιον κυρίου ἑτοιμάσαι ὁδοὺς αὐτου̃, ^{Luke 01:77} του̃ δου̃ναι γνω̃σιν σωτηρίας τῳ̃ λαῳ̃ αὐτου̃ ἐν ἀφέσει ἁμαρτιω̃ν αὐτω̃ν, ^{Luke 01:78} διὰ σπλάγχνα ἐλέους θεου̃ ἡμω̃ν, ἐν οἱ̃ς ἐπισκέψεται ἡμα̃ς ἀνατολὴ ἐξ ὕψους, ^{Luke 01:79} ἐπιφα̃ναι τοι̃ς ἐν σκότει καὶ σκιᾳ̃ θανάτου καθημένοις, του̃ κατευθυ̃ναι τοὺς πόδας ἡμω̃ν εἰς ὁδὸν εἰρήνης. ^{Luke 01:80} Τὸ δὲ παιδίον ηὔξανεν καὶ ἐκραταιου̃το πνεύματι, καὶ ἠ̃ν ἐν ται̃ς ἐρήμοις ἕως ἡμέρας ἀναδείξεως αὐτου̃ πρὸς τὸν Ἰσραήλ.
^{Luke 01:57} And to Elizabeth was the time fulfilled for her bringing forth, and she bare a son, ^{Luke 01:58} and the neighbors and her kindred heard that the Lord was making His kindness great with her, and they were rejoicing with her. ^{Luke 01:59} And it came to pass, on the eighth day, they came to circumcise the child, and they were calling him by the name of his father, Zechariah, ^{Luke 01:60} and his mother answering said, "No, but he shall be called John." ^{Luke 01:61} And they said unto her -- "There is none among your kindred who is called by this name," ^{Luke 01:62} and they were making signs to his father, what he would wish him to be called, ^{Luke 01:63} and having asked for a tablet, he wrote, saying, " John is his name;" and they did all wonder; ^{Luke 01:64} and his mouth was opened presently, and his tongue, and he was speaking, praising God. ^{Luke 01:65} And fear came upon all those dwelling around them, and in all the hill-country of Judea were all these sayings spoken of, ^{Luke 01:66} and all who heard did lay them up in their hearts, saying, "What then shall this child be?" and the hand of the Lord was with him. ^{Luke 01:67} And Zechariah his father was filled with the Holy Spirit, and did prophesy, saying, ^{Luke 01:68} "Blessed [is] the Lord, the God of Israel, Because He did look upon, And wrought redemption for His people, ^{Luke 01:69} And did raise an horn of salvation to us, In the house of David His servant, ^{Luke 01:70} As He speaks by the mouth of His holy prophets, Which have been from the age; ^{Luke 01:71} Salvation from our enemies, And out of the hand of all hating us, ^{Luke 01:72} To do kindness with our fathers, And to be mindful of His holy covenant, ^{Luke 01:73} An oath that He swore to Abraham our father, ^{Luke 01:74} To give to us, without fear, Out of the hand of our enemies having been delivered, ^{Luke 01:75} To serve Him, in holiness and righteousness Before Him, all the days of our life. ^{Luke 01:76} And you, child, Prophet of the Highest Shall you be called; For you shall go before the face of the Lord, To prepare His ways. ^{Luke 01:77} To give knowledge of salvation to His people In remission of their sins, ^{Luke 01:78} Through the tender mercies of our God, In which the rising from on high did look upon us, ^{Luke 01:79} To give light to those sitting in darkness and death-shade, To guide our feet to a way of peace." ^{Luke 01:80} And the child grew, and was strengthened in spirit, and he was in the deserts till the day of his showing unto Israel.
^{Luke 01:57} And to Elizabeth was the time fulfilled for her bringing forth, and she bare a son, ^{Luke 01:58} and the neighbors and her kindred heard that the Lord was making His kindness great with her, and they were rejoicing with her. ^{Luke 01:59} And it came to pass, on the eighth day, they came to circumcise the child, and they were calling him by the name of his father, Zechariah, ^{Luke 01:60} and his mother answering said, "No, but he shall be called John." ^{Luke 01:61} And they said unto her -- "There is none among your kindred who is called by this name," ^{Luke 01:62} and they were making signs to his father, what he would wish him to be called, ^{Luke 01:63} and having asked for a tablet, he wrote, saying, " John is his name;" and they did all wonder; ^{Luke 01:64} and his mouth was opened presently, and his tongue, and he was speaking, praising God. ^{Luke 01:65} And fear came upon all those dwelling around them, and in all the hill-country of Judea were all these sayings spoken of, ^{Luke 01:66} and all who heard did lay them up in their hearts, saying, "What then shall this child be?" and the hand of the Lord was with him. ^{Luke 01:67} And Zechariah his father was filled with the Holy Spirit, (Note that Zechariah has the third position as Holy Spirit and that Joseph has been removed.) and did prophesy, saying, ^{Luke 01:68} "Blessed [is] the Lord, the God of Israel, Because He did look upon, And wrought redemption for His people, ^{Luke 01:69} And did raise an horn of salvation to us, In the house of David His servant, (Luke gets to emphasize that salvation can really only come from the David descendent: Jesus, and that Zachariah is merely his servant.) ^{Luke 01:70} As He speaks by the mouth of His holy prophets, Which have been from the age; ^{Luke 01:71} Salvation from our enemies, And out of the hand of all hating us, ^{Luke 01:72} To do kindness with our fathers, And to be mindful of His holy covenant, ^{Luke 01:73} An oath that He swore to Abraham our father, ^{Luke 01:74} To give to us, without fear, Out of the hand of our enemies having been delivered, ^{Luke 01:75} To serve Him, in holiness and righteousness Before Him, all the days of our life. ^{Luke 01:76} And you, child, Prophet of the Highest Shall you be called; For you shall go before the face of the Lord, To prepare His ways. (Here is the concept that John will merely prepare the way for Jesus, but really it is clear that John is expected to herald in the promised New World.) ^{Luke 01:77} To give knowledge of salvation to His people In remission of their sins, ^{Luke 01:78} Through the tender mercies of our God, In which the rising from on high did look upon us, ^{Luke 01:79} To give light to those sitting in darkness and death-shade, To guide our feet to a way of peace." ^{Luke 01:80} And the child grew, and was strengthened in spirit, and he was in the deserts till the day of his showing unto Israel. John, being six months older than Jesus would begin his retreat in the desert to prepare for marriage before Jesus.
Return to index - - - Go to Top

Genealogy of Jesus from Adam to Abraham in Luke 03: 34-38
ADAM (1)
SETH (2)
ENOS (3)
CAINAN (4)
MAHALEEL (5)
JARED (6)
ENOCH (7)
METHUSALEH (8)
LAMECH (9)
NOAH (10)
SHEM (11)
ARPHAXAD (12)
CAINAN (13) Not in Genesis 10:24 but in Greek LXX
SALA (14)
EBER (15)
PELEG (16)
RAGAU (17)
SARUCH (18)
NAHOR (19)
TERAH (20)
(1) ABRAHAM (21)

^{Matt 01:17} All the generations, therefore, from Abraham unto David [are] fourteen generations, and from David unto the Babylonian removal fourteen generations, and from the Babylonian removal unto the Christ, fourteen generations.

Genealogy of Jesus from Abraham to David in Matt 01:01-06 & Luke 03:31-34
(1) ABRAHAM (21)
(2) ISAAC (22)
(3) JACOB (23)
(4) JUDA (24) m. Tamar (Zera - Matt 01:03) (tricked her father-in-law by prostitution to have sex by yibbum)
(5) PHAREZ (25)
(6) ESROM (26)
(7) ARAM (27)
(8) AMMINADAB (28)
(9) NAASON (29)
(10) SALMON (SALA: Luke 03:32) (30) m. Rachab (Rahab) (reformed prostitute, assisted in the capture of Jericho)
(11) BOAZ (31) m. Ruth (Ruth is a Moabite using yibbum to have sex with Boas: Ruth 3:7 "uncovered his feet" thus becoming his wife)
(12) OBED (32) (Ruth's son - called Naomi's son due to yibbum)
(13) JESSE (33)
(14) DAVID (34) m. Bathsheba (adulterous relationship causing David to kill her husband) ( Luke 03:31)

Genealogy of Jesus from David's son Solomon (king line)
Matt 01:07-17 (Interlinear)

Genealogy of Jesus from David's son Nathan
Luke 03:23-31 (Interlinear)

(1) SOLOMON
Matt 01:06

NATHAN (35)
(2 Sam.5.14)

(2) REHOBOAM

(3) ABIA

MATTATHA (36)

MENAN (37)

(5) JOSOPHAT

OMRI
AHAB m. Jezebel

MELEA (38)

(6) JORAM

m. Athaliah
Ahaziah,Joash,Amaziah

ELIAKIM (39)

JONAN (40)

JOSEPH (41)

JUDAH (42)

SIMEON (43)

LEVI (44)

(7) OZIAS

MATTHAT (45)

(8) JOATHAM

JORIM (46)

(9) ACHAZ

ELIEZER (47)

(10) EZEKIAS

JOSE (48)

(11) MANASSES

ER (49)

(12) AMON

ELMODAM (50)

(13) JOSIAS

COSAM (51)

ADDI (52)

MELCHI (53)

(14) JEHOIKIM
ZEDEKIAH

NERI (54)

(1) JECHONIAS (55)
exiled Babylon

(2) SALATHIEL (56)
PEDAIAH

(3) ZERUBBABEL (57) ( Matt 01:13 & Luke 03:27)
Rebuilt the Temple of Jerusalem
(At this point the king line from Solomon may have been broken making the entries from here on the left suspect.)
Also, there is no credence to Nathan's line leading to Mary because Jesus' grandfather Heli's title was "Jacob".

(4) ABIUD

daughter
SHELOMITH --> m RHESA (58)

JOANNA (59)

JUDA (60)

(5) ELIAKIM

JOSEPH (61)

SEMEI (62)

(6) AZOR

MattATHIAS (63)

(7) SADOC

MAATH (64)

NAGGE (65)

(8) ACHIM

ESLI (66)

NAHUM (67)

(9) ELIUD

AMOS (68)

MATTATHIAS (69)

JOSEPH (70)

JANNA (71)

MELCHI, a levite (72)

(10) ELEAZER

~~LEVI (73)~~

(11) MATTHAN or MATTHAT (73)

(12) ("JACOB") HELI (74)
^{Matt 01:16}And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who was called the Christ.
^{Luke 03:23} And Jesus himself was beginning to be about thirty years of age, being, as was supposed, son of Joseph, the son of Heli

(13) JOSEPH (76)

JESUS (77)

The discrepancy of the grandfather being Jacob or Heli could be due to the law was that when a man died without seed, this man's brother should take to wife the wife of the dead man and raise up seed to his brother. The offspring, therefore, belonged by nature to the second, that is, to him that begat it, but by law to the dead. "Matthan, who was descended from Solomon, begat Jacob. And when Matthan was dead, Melchi, who was descended from Nathan begat (H)Eli by the same woman. (H)Eli and Jacob were thus uterine brothers. (H)Eli having died childless, Jacob raised up seed to him, begetting Joseph, his own son by nature, but by law the son of (H)Eli. Thus Joseph was the son of both." (by Sextus Julius Africanus in Eusebius of Caesarea, Historia Ecclesiae, 1:7:11, 1:7:13–14)
Given the above comment, "LEVI" is struck out and "levite" is added to MELCHI

Or it could be simply that "Jacob" was a title and Heli the name.

Return to index - - - Go to Top

Mar 7BC Star of Bethlehem - Baby Jesus, son of David (6 pointed star). Adoration of the Magi Adoration of the Magi. (Samaritans accept Jesus as legitimate David King) Numbers 24:17
^{Matt 2:01} Του̃ δὲ Ἰησου̃ γεννηθέντος ἐν Βηθλέεμ τη̃ς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου του̃ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολω̃ν παρεγένοντο εἰς Ἰεροσόλυμα ^{Matt 2:01} λέγοντες, Που̃ ἐστιν ὁ τεχθεὶς βασιλεὺς τω̃ν Ἰουδαίων; εἴδομεν γὰρ αὐτου̃ τὸν ἀστέρα ἐν τῃ̃ ἀνατολῃ̃ καὶ ἤλθομεν προσκυνη̃σαι αὐτῳ̃. ^{Matt 2:01} ἀκούσας δὲ ὁ βασιλεὺς Ἡρῴδης ἐταράχθη καὶ πα̃σα Ἰεροσόλυμα μετ' αὐτου̃, ^{Matt 2:01} καὶ συναγαγὼν πάντας τοὺς ἀρχιερει̃ς καὶ γραμματει̃ς του̃ λαου̃ ἐπυνθάνετο παρ' αὐτω̃ν που̃ ὁ Χριστὸς γεννα̃ται. ^{Matt 2:01} οἱ δὲ εἰ̃παν αὐτῳ̃, Ἐν Βηθλέεμ τη̃ς Ἰουδαίας· οὕτως γὰρ γέγραπται διὰ του̃ προφήτου· ^{Matt 2:01} Καὶ σύ, Βηθλέεμ γη̃ Ἰούδα, οὐδαμω̃ς ἐλαχίστη εἰ̃ ἐν τοι̃ς ἡγεμόσιν Ἰούδα· ἐκ σου̃ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανει̃ τὸν λαόν μου τὸν Ἰσραήλ. ^{Matt 2:01} Τότε Ἡρῴδης λάθρᾳ καλέσας τοὺς μάγους ἠκρίβωσεν παρ' αὐτω̃ν τὸν χρόνον του̃ φαινομένου ἀστέρος, ^{Matt 2:01} καὶ πέμψας αὐτοὺς εἰς Βηθλέεμ εἰ̃πεν, Πορευθέντες ἐξετάσατε ἀκριβω̃ς περὶ του̃ παιδίου· ἐπὰν δὲ εὕρητε ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῳ̃. ^{Matt 2:01} οἱ δὲ ἀκούσαντες του̃ βασιλέως ἐπορεύθησαν, καὶ ἰδοὺ ὁ ἀστὴρ ὃν εἰ̃δον ἐν τῃ̃ ἀνατολῃ̃ προη̃γεν αὐτοὺς ἕως ἐλθὼν ἐστάθη ἐπάνω οὑ̃ ἠ̃ν τὸ παιδίον. ^{Matt 2:01} ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα. ^{Matt 2:01} καὶ ἐλθόντες εἰς τὴν οἰκίαν εἰ̃δον τὸ παιδίον μετὰ Μαρίας τη̃ς μητρὸς αὐτου̃, καὶ πεσόντες προσεκύνησαν αὐτῳ̃, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτω̃ν προσήνεγκαν αὐτῳ̃ δω̃ρα, χρυσὸν καὶ λίβανον καὶ σμύρναν. ^{Matt 2:01} καὶ χρηματισθέντες κατ' ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρῴδην, δι' ἄλλης ὁδου̃ ἀνεχώρησαν εἰς τὴν χώραν αὐτω̃ν.
^{Matt 02:01} And Jesus having been born in Bethlehem of Judea, in the days of Herod the king, lo, Magi from the east came to Jerusalem (Qumran), ^{Matt 02:02} saying, "Where is he who was born king of the Jews? For we saw his star in the east, and we came to bow to him." ^{Matt 02:03} And Herod the king having heard, was stirred, and all Jerusalem (Qumran) with him, ^{Matt 02:04} and having gathered all the chief priests and scribes of the people, he was inquiring from them where the Christ is born. ^{Matt 02:05} And they said to him, "In Bethlehem of Judea, for thus it has been written through the prophet, ^{Matt 02:06} And you, Bethlehem, the land of Judah, you are by no means the least among the leaders of Judah, for out of you shall come one leading, who shall feed My people Israel." ^{Matt 02:07} Then Herod, privately having called the Magi, did inquire exactly from them the time of the appearing star, ^{Matt 02:08} and having sent them to Bethlehem, he said, "Having gone -- inquire you exactly for the child, and whenever you may have found, bring me back word, that I also having come may bow to him." ^{Matt 02:09} And they, having heard the king, departed, and lo, the star, that they did see in the east, did go before them, till, having come, it stood over where the child was. ^{Matt 02:10} And having seen the star, they rejoiced with exceeding great joy, ^{Matt 02:11} and having come to the house, they found the child with Mary his mother, and having fallen down they bowed to him, and having opened their treasures, they presented to him gifts, gold, and frankincense, and myrrh, ^{Matt 02:12} and having been divinely warned in a dream not to turn back unto Herod, through another way they withdrew to their own region.
(The Queen's House (Bethlehem): The Copper Scroll 3Q15 Column VI 29) "In the Dwelling of the Queen on the western side dig twelve cubits: 27 talents.") ^{Matt 02:01} And Jesus having been born in Bethlehem of Judea, in the days of Herod the king (Herod died in 4 BC thus showing that Jesus had to be born before that.), lo, Magi from the east (The Magi are the members of Hebrew tribe of Manasseh) came to Jerusalem (Qumran) (Jerusalem in the plural means Qumran, its mirror image and Bethlehem is south of Qumran, therefore the Queen's house and Ein Feshkha.), ^{Matt 02:02} saying, "Where is he who was born king of the Jews? For we saw his star (The star of David is the emblem of the descendants of David.) in the east, and we came to bow to him." ^{Matt 02:03} And Herod the king having heard, was stirred, and all Jerusalem (Qumran) with him, ^{Matt 02:04} and having gathered all the chief priests and scribes of the people, he was inquiring from them where the Christ is born. ^{Matt 02:05} And they said to him, "In Bethlehem of Judea, for thus it has been written through the prophet, ^{Matt 02:06} And you, Bethlehem, the land of Judah, you are by no means the least among the leaders of Judah, for out of you shall come one leading, who shall feed My people Israel." (Prophecy of Micah 5:02) ^{Matt 02:07} Then Herod, privately having called the Magi, did inquire exactly from them the time of the appearing star, ^{Matt 02:08} and having sent them to Bethlehem, he said, "Having gone -- inquire you exactly for the child, and whenever you may have found, bring me back word, that I also having come may bow to him." ^{Matt 02:09} And they, having heard the king, departed, and lo, the star, that they did see in the east, did go before them, till, having come, it stood over where the child was. ^{Matt 02:10} And having seen the star, they rejoiced with exceeding great joy, ^{Matt 02:11} and having come to the house, they found the child with Mary his mother, and having fallen down they bowed to him, and having opened their treasures, they presented to him gifts, gold, and frankincense, and myrrh, (Gold is for the priest, frankincense is used to wash the priest linens white, and myrrh is the perfume of marriage in the Song of Solomon.) (King Aretas IV of the Nabataeans who traded in frankincense may have been one of the wise men. His daughter with Chuldu was Phasaelis, the first wife of Herod Antipas and St. Paul's mother. See The son of Paul's sister) ^{Matt 02:12} and having been divinely warned in a dream not to turn back unto Herod, through another way they withdrew to their own region. The accepted date for Herod the Great's death is March 13, 4 BC because it is tied to a lunar eclipse before Passover but this month was merely a partial one. In March 23, 5 BC it was total: (NASA: 04811 5 BC -0004 Mar 23 21:17:09 10572 -24784 61 T). However, it appears that Herod continued suffering for another year, thus leading to the The Massacre of the Innocents would be in late 5 BC. (Herod miscalculated by two years the birth of Jesus in 7 BC because he had a different calendar than the Samaritans. The Magi must have visited in September (the month of kings) in 7 BC, when Jesus was six months old.
Return to index - - - Go to Top

Apr 7BC Flight into Egypt (The Wilderness of Mird)
^{Matt 2:13} Ἀναχωρησάντων δὲ αὐτω̃ν ἰδοὺ ἄγγελος κυρίου φαίνεται κατ' ὄναρ τῳ̃ Ἰωσὴφ λέγων, Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτου̃ καὶ φευ̃γε εἰς Αἴγυπτον, καὶ ἴσθι ἐκει̃ ἕως ἂν εἴπω σοι· μέλλει γὰρ Ἡρῴδης ζητει̃ν τὸ παιδίον του̃ ἀπολέσαι αὐτό. ^{Matt 2:14} ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτου̃ νυκτὸς καὶ ἀνεχώρησεν εἰς Αἴγυπτον, ^{Matt 2:15} καὶ ἠ̃ν ἐκει̃ ἕως τη̃ς τελευτη̃ς Ἡρῴδου· ἵνα πληρωθῃ̃ τὸ ῥηθὲν ὑπὸ κυρίου διὰ του̃ προφήτου λέγοντος, Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου.
^{Matt 02:13} And on their having withdrawn, lo, a angel of the Lord does appear in a dream to Joseph, saying, "Having risen, take the child and his mother, and flee to Egypt, and be you there till I may speak to you, for Herod is about to seek the child to destroy him." ^{Matt 02:14} And he, having risen, took the child and his mother by night, and withdrew to Egypt, ^{Matt 02:15} and he was there till the death of Herod, that it might be fulfilled that was spoken by the Lord through the prophet, saying, "Out of Egypt I did call My Son."
^{Matt 02:13} And on their having withdrawn, lo, a angel of the Lord does appear in a dream to Joseph, saying, "Having risen, take the child and his mother, and flee to Egypt, and be you there till I may speak to you, for Herod is about to seek the child to destroy him." ^{Matt 02:14} And he, having risen, took the child and his mother by night, and withdrew to Egypt, ^{Matt 02:15} and he was there till the death of Herod, that it might be fulfilled that was spoken by the Lord through the prophet, saying, "Out of Egypt I did call My Son." The pesher is fulfilled from Hosea 11:01. The flight to Egypt was an easy trip being from the Queen's House and Ein Feshkha to the the wilderness of Mird where Mary had fled. It contains many caves that were used in Narazite retreats. See the YouTube discussion of absurd distances that were involved in a Jerusalem versus Qumran map. )
Return to index - - - Go to Top

Late 5BC The Massacre of the Innocents: Herod the Great's killing of his three sons and using the fictitious backdrop of Bethlehem (two sons then two years later another with Jesus aged two)
^{Matt 2:16} Τότε Ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τω̃ν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνει̃λεν πάντας τοὺς παι̃δας τοὺς ἐν Βηθλέεμ καὶ ἐν πα̃σι τοι̃ς ὁρίοις αὐτη̃ς ἀπὸ διετου̃ς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τω̃ν μάγων. ^{Matt 2:17} τότε ἐπληρώθη τὸ ῥηθὲν διὰἸερεμίου του̃ προφήτου λέγοντος, ^{Matt 2:18} Φωνὴ ἐν Ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς· Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτη̃ς, καὶ οὐκ ἤθελεν παρακληθη̃ναι, ὅτι οὐκ εἰσίν.
^{Matt 02:16} Then Herod, having seen that he was deceived by the Magi, was very enraged, and having sent forth, he murdered all the male children in Bethlehem, and in all its borders, from two years and under, according to the time that he inquired exactly from the Magi. ^{Matt 02:17} Then was fulfilled that which was spoken by Jeremiah the prophet, saying, ^{Matt 02:18} "A voice in Ramah was heard -- lamentation and weeping and much mourning -- Rachel weeping [for] her children, and she would not be comforted because they are not."
^{Matt 02:16} Then Herod, having seen that he was deceived by the Magi, was very enraged, and having sent forth, he murdered all the male children in Bethlehem, and in all its borders, from two years and under, according to the time that he inquired exactly from the Magi. ^{Matt 02:17} Then was fulfilled that which was spoken by Jeremiah the prophet, saying, ^{Matt 02:18} "A voice in Ramah was heard -- lamentation and weeping and much mourning -- Rachel weeping for her children, and she would not be comforted because they are not." There is no historical record of this Massacre and it is surely an effort by the author Matthew to enhance the Bethlehem myth with the events from Moses' time and to justify Joseph's fictitious flight to Egypt. Matthew used the coincidence of Jesus being two years old and Herod's execution of two sons followed two years later by a third. This was such an an outrageous act by a father that it might well have been thought at the time that the pesher of Jeremiah 31:15 was fulfilled. (The Church scholars incorrectly believe that Herod was an enemy of the Mission to the Diaspora, but actually he was its founder and supporter as its fees increased his wealth. The only issue was his madness that even his sons were not immune to.) Josephus in Antiquities of the Jews tells us that Herod the Great was growing paranoid about being poisoned by his sons. By all sort of tortures, Herod was able to extract information about this that may have been just casual statements made by his sons or wives who were vying for the throne. First, Alexander and Aristobulus, the sons of Mariamme, daughter of Hyrcanus, were found guilty and strangled to death in 7 BC (the birth date of Jesus) and then Antipater, the son of Doris, his first wife, was tried and executed in January 5 BC (2 years later). In March 4 BC before Passover, Herod would be poisoned probably by his sister Salome and the king of Cappadocia, the father of Glaphyra, who was the wife of Alexander that Herod has killed. Glaphyra who was then married to Juba II, king of Numidia, would divorce him to marry Archelaus, the son of Herod the Great by his Samaritan wife Malthace, who became ethnarch, having inherited the largest part of Herod's kingdom. There is another strange action of Herod shortly before his death in 4 BC that might have been used as a model for the Massacre of the Innocents by Herod: Josephus Antiquities 17.6.5 "He commanded that all the principal men of the entire Jewish nation, wheresoever they lived, should be called to him. Accordingly, they were a great number that came, because the whole nation was called, and all men heard of this call, and death was the penalty of such as should despise the epistles that were sent to call them. And now the king was in a wild rage against them all, the innocent as well as those that had afforded ground for accusations; and when they were come, he ordered them to be all shut up in the hippodrome, ... they shall not declare his death to the multitude till this is done, but that they shall give orders to have those that are in custody shot with their darts; and that this slaughter of them all will cause that he shall not miss to rejoice on a double account; that as he is dying, they will make him secure that his will shall be executed in what he charges them to do; and that he shall have the honor of a memorable mourning at his funeral." Josephus Antiquities 17.8.2 "But then Salome and Alexas, before the king's death was made known, dismissed those that were shut up in the hippodrome, and told them that the king ordered them to go away to their own lands, and take care of their own affairs, which was esteemed by the nation a great benefit."
Return to index - - - Go to Top

Mar 4 BC Herod the Great's death. In Apr 4 BC Return of young Jesus to Nazareth (Nazara) near the Sea of Galilee (the Dead Sea) thus Ein Feshkha
^{Matt 2:19} Τελευτήσαντος δὲ του̃ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ' ὄναρ τῳ̃ Ἰωσὴφ ἐν Αἰγύπτῳ ^{Matt 2:20} λέγων, Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτου̃ καὶ πορεύου εἰς γη̃ν Ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητου̃ντες τὴν ψυχὴν του̃ παιδίου. ^{Matt 2:21} ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτου̃ καὶ εἰση̃λθεν εἰς γη̃ν Ἰσραήλ. ^{Matt 2:22} ἀκούσας δὲ ὅτι Ἀρχέλαος βασιλεύει τη̃ς Ἰουδαίας ἀντὶ του̃ πατρὸς αὐτου̃ Ἡρῴδου ἐφοβήθη ἐκει̃ ἀπελθει̃ν· χρηματισθεὶς δὲ κατ' ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τη̃ς Γαλιλαίας, ^{Matt 2:23} καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ, ὅπως πληρωθῃ̃ τὸ ῥηθὲν διὰ τω̃ν προφητω̃ν ὅτι Ναζωραι̃ος κληθήσεται.
^{Matt 02:19} And Herod having died, lo, a angel of the Lord in a dream does appear to Joseph in Egypt, ^{Matt 02:20} saying, "Having risen, take the child and his mother, and be going to the land of Israel, for they have died -- those seeking the life of the child." ^{Matt 02:21} And he, having risen, took the child and his mother, and came to the land of Israel, ^{Matt 02:22} and having heard that Archelaus does reign over Judea instead of Herod his father, he was he was afraid to go there, and having been divinely warned in a dream, he withdrew to the parts of Galilee, ^{Matt 02:23} and coming, he dwelt in a city named Nazareth, that it might be fulfilled that was spoken through the prophets, that "A Nazarene he shall be called."
^{Matt 02:19} And Herod having died, lo, a angel of the Lord in a dream does appear to Joseph in Egypt, ^{Matt 02:20} saying, "Having risen, take the child and his mother, and be going to the land of Israel, for they have died -- those seeking the life of the child." ^{Matt 02:21} And he, having risen, took the child and his mother, and came to the land of Israel, ^{Matt 02:22} and having heard that Archelaus does reign over Judea instead of Herod his father, (Archelaus was ethnarch of Samaria, Judea, and Idumea from 4 BC to 6 AD and was the son of Herod the Great and Malthace the Samaritan, the brother of Herod Antipas, and the half-brother of Herod Philip I. Caesar had split Herod the Great's kingdom into three parts. Joseph was choosing to stay in Herod Antipas' territory south of Qumran which was the area of practicing Nazarenes.) he was he was afraid to go there, and having been divinely warned in a dream, he withdrew to the parts of Galilee, ^{Matt 02:23} and coming, he dwelt in a city named Nazareth, that it might be fulfilled that was spoken through the prophets, that "A Nazarene he shall be called." The pesher is fulfilled in Judges 13:6-7. Matthew's original wording would have say that Joseph was a Nazarene, not that he lived in a city called Nazareth, which not exist then. The issue of Nazareth came up in the Jesus' trial because of the expression Jesus of Nazareth seems to imply that he was from Nazareth that was possibly under Herod Agrippa's rule. To say 'Jesus of Nazareth' is actually a slur because Nazareth was a hotbed of insurrection as shown by Jonathan Annas' statement: John 01:46. He was joking about the ambiguity between the Greek for 'Nazareth' and 'Nazarene'. The correct form is Jesus the Nazarene. There is much evidence to show that Jesus practiced Nazarite vows for instance when he was Tempted by Satan in the Wilderness prior to his marriage. Paul did the same thing in Acts when he is shorn like a sheep and spends time in the wilderness of Syria as a Nazarite in preparation for the consummation of his marriage vow to Jesus' daughter Phoebe. The Jewish Herod Queen Bernice also did so as documented in Josephus Wars of the Jews 2.15.1: "Now she (Bernice) dwelt then at Jerusalem, in order to perform a vow which she had made to God; for it is usual with those that had been either afflicted with a distemper, or with any other distresses, to make vows; and for thirty days before they are to offer their sacrifices, to abstain from wine, and to shave the hair of their head. Which things Bernice was now performing, and stood barefoot before Florus' tribunal, and besought him to spare the Jews."
Return to index - - - Go to Top

4AD- 6AD History of the Mission: Prodigal Son (Theudas) and the other son (Joseph) are sent to the Diaspora mission lands possibly to Rome; the fatted calf Archelaus deposed
^{Luke 15:11} Εἰ̃πεν δέ, Ἄνθρωπός τις εἰ̃χεν δύο υἱούς. ^{Luke 15:12} καὶ εἰ̃πεν ὁ νεώτερος αὐτω̃ν τῳ̃ πατρί, Πάτερ, δός μοι τὸ ἐπιβάλλον μέρος τη̃ς οὐσίας. ὁ δὲ διει̃λεν αὐτοι̃ς τὸν βίον. ^{Luke 15:13} καὶ μετ' οὐ πολλὰς ἡμέρας συναγαγὼν ἅπαντα ὁ νεώτερος υἱὸς ἀπεδήμησεν εἰς χώραν μακράν, καὶ ἐκει̃ διεσκόρπισεν τὴν οὐσίαν αὐτου̃ ζω̃ν ἀσώτως. ^{Luke 15:14} δαπανήσαντος δὲ αὐτου̃ πάντα ἐγένετο λιμὸς ἰσχυρὰ κατὰ τὴν χώραν ἐκείνην, καὶ αὐτὸς ἤρξατο ὑστερει̃σθαι. ^{Luke 15:15} καὶ πορευθεὶς ἐκολλήθη ἑνὶ τω̃ν πολιτω̃ν τη̃ς χώρας ἐκείνης, καὶ ἔπεμψεν αὐτὸν εἰς τοὺς ἀγροὺς αὐτου̃ βόσκειν χοίρους· ^{Luke 15:16} καὶ ἐπεθύμει χορτασθη̃ναι ἐκ τω̃ν κερατίων ὡ̃ν ἤσθιον οἱ χοι̃ροι, καὶ οὐδεὶς ἐδίδου αὐτῳ̃. ^{Luke 15:17} εἰς ἑαυτὸν δὲ ἐλθὼν ἔφη, Πόσοι μίσθιοι του̃ πατρός μου περισσεύονται ἄρτων, ἐγὼ δὲ λιμῳ̃ ὡ̃δε ἀπόλλυμαι. ^{Luke 15:18} ἀναστὰς πορεύσομαι πρὸς τὸν πατέρα μου καὶ ἐρω̃ αὐτῳ̃, Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, ^{Luke 15:19} οὐκέτι εἰμὶ ἄξιος κληθη̃ναι υἱός σου· ποίησόν με ὡς ἕνα τω̃ν μισθίων σου. ^{Luke 15:20} καὶ ἀναστὰς ἠ̃λθεν πρὸς τὸν πατέρα ἑαυτου̃. ἔτι δὲ αὐτου̃ μακρὰν ἀπέχοντος εἰ̃δεν αὐτὸν ὁ πατὴρ αὐτου̃ καὶ ἐσπλαγχνίσθη καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτου̃ καὶ κατεφίλησεν αὐτόν. ^{Luke 15:21} εἰ̃πεν δὲ ὁ υἱὸς αὐτῳ̃, Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, οὐκέτι εἰμὶ ἄξιος κληθη̃ναι υἱός σου. ^{Luke 15:22} εἰ̃πεν δὲ ὁ πατὴρ πρὸς τοὺς δούλους αὐτου̃, Ταχὺ ἐξενέγκατε στολὴν τὴν πρώτην καὶ ἐνδύσατε αὐτόν, καὶ δότε δακτύλιον εἰς τὴν χει̃ρα αὐτου̃ καὶ ὑποδήματα εἰς τοὺς πόδας, ^{Luke 15:23} καὶ φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε καὶ φαγόντες εὐφρανθω̃μεν, ^{Luke 15:24} ὅτι οὑ̃τος ὁ υἱός μου νεκρὸς ἠ̃ν καὶ ἀνέζησεν, ἠ̃ν ἀπολωλὼς καὶ εὑρέθη. καὶ ἤρξαντο εὐφραίνεσθαι. ^{Luke 15:25} Ἦν δὲ ὁ υἱὸς αὐτου̃ ὁ πρεσβύτερος ἐν ἀγρῳ̃· καὶ ὡς ἐρχόμενος ἤγγισεν τῃ̃ οἰκίᾳ, ἤκουσεν συμφωνίας καὶ χορω̃ν, ^{Luke 15:26} καὶ προσκαλεσάμενος ἕνα τω̃ν παίδων ἐπυνθάνετο τί ἂν εἴη ταυ̃τα. ^{Luke 15:27} ὁ δὲ εἰ̃πεν αὐτῳ̃ ὅτι Ὁ ἀδελφός σου ἥκει, καὶ ἔθυσεν ὁ πατήρ σου τὸν μόσχον τὸν σιτευτόν, ὅτι ὑγιαίνοντα αὐτὸν ἀπέλαβεν. ^{Luke 15:28} ὠργίσθη δὲ καὶ οὐκ ἤθελεν εἰσελθει̃ν. ὁ δὲ πατὴρ αὐτου̃ ἐξελθὼν παρεκάλει αὐτόν. ^{Luke 15:29} ὁ δὲ ἀποκριθεὶς εἰ̃πεν τῳ̃ πατρὶ αὐτου̃, Ἰδοὺ τοσαυ̃τα ἔτη δουλεύω σοι καὶ οὐδέποτε ἐντολήν σου παρη̃λθον, καὶ ἐμοὶ οὐδέποτε ἔδωκας ἔριφον ἵνα μετὰ τω̃ν φίλων μου εὐφρανθω̃· ^{Luke 15:30} ὅτε δὲ ὁ υἱός σου οὑ̃τος ὁ καταφαγών σου τὸν βίον μετὰ πορνω̃ν ἠ̃λθεν, ἔθυσας αὐτῳ̃ τὸν σιτευτὸν μόσχον. ^{Luke 15:31} ὁ δὲ εἰ̃πεν αὐτῳ̃, Τέκνον, σὺ πάντοτε μετ' ἐμου̃ εἰ̃, καὶ πάντα τὰ ἐμὰ σά ἐστιν· ^{Luke 15:32} εὐφρανθη̃ναι δὲ καὶ χαρη̃ναι ἔδει, ὅτι ὁ ἀδελφός σου οὑ̃τος νεκρὸς ἠ̃ν καὶ ἔζησεν, καὶ ἀπολωλὼς καὶ εὑρέθη.
^{Luke 15:11} And he said, "A certain man had two sons, ^{Luke 15:12} and the younger of them said to the father, Father, give me the portion of the substance falling to [me], and he divided to them the living. ^{Luke 15:13} " and not many days after, having gathered all together, the younger son went abroad to a far country, and there he scattered his substance, living riotously; ^{Luke 15:14} and he having spent all, there came a mighty famine on that country, and himself began to be in want; ^{Luke 15:15} and having gone on, he joined himself to one of the citizens of that country, and he sent him to the fields to feed swine, ^{Luke 15:16} and he was desirous to fill his belly from the husks that the swine were eating, and no one was giving to him. ^{Luke 15:17} " and having come to himself, he said, How many hirelings of my father have a superabundance of bread, and I here with hunger am perishing! ^{Luke 15:18} having risen, I will go on unto my father, and will say to him, Father, I did sin -- to the heaven, and before you, ^{Luke 15:19} and no more am I worthy to be called your son; make me as one of your hirelings. ^{Luke 15:20} " and having risen, he went unto his own father, and he being yet far distant, his father saw him, and was moved with compassion, and having ran he fell upon his neck and kissed him; ^{Luke 15:21} and the son said to him, Father, I did sin -- to the heaven, and before you, and no more am I worthy to be called your son. ^{Luke 15:22} " and the father said unto his servants, Bring forth the first robe, and clothe him, and give a ring for his hand, and sandals for the feet; ^{Luke 15:23} and having brought the fatted calf, kill [it], and having eaten, we may be merry, ^{Luke 15:24} because this my son was dead, and did live again, and he was lost, and was found; and they began to be merry. ^{Luke 15:25} " and his elder son was in a field, and as, coming, he drew near to the house, he heard music and dancing, ^{Luke 15:26} and having called near one of the young men, he was inquiring what these things might be, ^{Luke 15:27} and he said to him -- Your brother is arrived, and your father did kill the fatted calf, because in health he did receive him back. ^{Luke 15:28} " and he was angry, and would not go in, therefore his father, having come forth, was entreating him; ^{Luke 15:29} and he answering said to the father, Lo, so many years I do serve you, and never your command did I transgress, and to me you did never give a kid, that with my friends I might make merry; ^{Luke 15:30} but when your son -- this one who did devour your living with harlots -- came, you did kill to him the fatted calf. ^{Luke 15:31} " and he said to him, Child, you are always with me, and all my things are yours; ^{Luke 15:32} but to be merry, and to be glad, it was needful, because this your brother was dead, and did live again, he was lost, and was found."
^{Luke 15:11} And he said, "A certain man (Simon the Essene) had two sons (Cleopas/Chopas (Theudas-Thaddeus) (Eusebius Church History III.11: Hegesippus tells us that Cleophas was Joseph's brother.) The historian, Bishop Eusebius of Caesarea, quotes the earlier chronicler, Hegesippus, who wrote, c. AD 180, that he had years before interviewed the grandsons of Jude the Apostle and learned that Clopas was the brother of Joseph, husband of the Virgin Mary: Epiphanius adds that Joseph and Cleopas were brothers, sons of Jacob, Mary of Clopas = Susanna Hegesippus identified Clopas as a brother of Saint Joseph.[1] Eusebius of Caesarea, Church History, Book III, ch. 11. Hegesippus (quoted in Eusebius Ecclesiastical History III, xi, 1; xxxii, 5-7) also wrote of Simeon son of Clopas, descended from David and a Christian, who suffered martyrdom at the age of 120 under Trajan. It appears that he was a cousin of Jesus, son of a brother of Joseph: "And after James the Just had suffered martyrdom, as had the Lord also and on the same account, again "Symeon the son of Clopas, descended from the Lord's uncle", is made bishop, his election being promoted by all as being a kinsman of the Lord" (confirms Clopas as Joseph's brother, but confusing Simon who is the last son of Mary thus accounting for his supposed age of "120 years old, in the reign of Trajan" the calculation for sons of Joseph and Mary at Joseph's death in 23 AD (see "Widow's Coin" are James (22), Joses (15) Jude (8) and Simon (1). (. Second Apocalypse of James "This is the discourse which James the Just delivered in Jerusalem and which Marem wrote down. One of the priests told it to Theudas, the father of this just man, since he was a relative of his." (New Testament Apocrypha Vol 1 pg 333 Wilhem Schneemelcher Cleopas [Kleopas, probably a shortened form of Kleopatros]. One of the two disciples who were confronted by the risen Jesus on the road to Emmaus (Luke 24:18). The other is not named.) - Jesus's uncle and Jame - Jesus' brother), ^{Luke 15:12} and the younger of them (Theudas) said to the father, Father, give me the portion of the substance falling to [me], and he divided to them the living. ( DSS 4Q159 "the money of valuation that a man gives as ransom for his life shall be a half shekel. He shall give it only once in his life." DSS 1QS 5:1-3 "possessions are under the Sons of Zadok, priest, and the multitude of men and they shall make decisions on such property." Of the 10 provinces, Theudas wanted the five provinces that would contribute to the war rather than the Church.) ^{Luke 15:13} " and not many days after, having gathered all together, the younger son went abroad to a far country (the house of Archelaus in Rome), and there he scattered his substance ("sowing his oats, not "the Word"), living riotously; (clearly violating the sexual rules of the order) ^{Luke 15:14} and he having spent all, there came a mighty famine on that country (Caesar is informed of Archelaus' licentiousness), and himself began to be in want; ^{Luke 15:15} and having gone on, he joined himself to one of the citizens of that country, and he sent him to the fields to feed swine, (the food not allowed by Jewish Law)^{Luke 15:16} and he was desirous to fill his belly from the husks that the swine were eating, and no one was giving to him. ^{Luke 15:17} " and having come to himself, he said, How many hirelings of my father have a superabundance of bread, (Sharing the loaves at the priestly ceremonies) and I here with hunger am perishing! ^{Luke 15:18} having risen, I (Theudas) will go on unto my father, and will say to him, Father (Simeon), I did sin -- to the heaven, and before you, ^{Luke 15:19} and no more am I worthy to be called your son; make me as one of your hirelings. ^{Luke 15:20} " and having risen, he went unto his own father, and he being yet far distant, his father saw him, and was moved with compassion, and having ran he fell upon his neck and kissed him; ^{Luke 15:21} and the son said to him, Father, I did sin -- to the heaven, and before you, and no more am I worthy to be called your son. ^{Luke 15:22} " and the father said unto his servants, Bring forth the first robe, and clothe him, and give a ring for his hand, and sandals for the feet; ^{Luke 15:23} and having brought the fatted calf, kill [it], (Archelaus the ethnarch was removed by Augustus Caesar) and having eaten, we may be merry, ^{Luke 15:24} because this my son was dead, and did live again, and he was lost, and was found; and they began to be merry. ^{Luke 15:25} " and his elder son (Joseph) was in a field, and as, coming, he drew near to the house, he heard music and dancing, ^{Luke 15:26} and having called near one of the young men, he was inquiring what these things might be, ^{Luke 15:27} and he said to him -- Your brother is arrived, and your father did kill the fatted calf, because in health he did receive him back. ^{Luke 15:28} " and he was angry, and would not go in, therefore his father, having come forth, was entreating him; ^{Luke 15:29} and he answering said to the father, Lo, so many years I do serve you, and never your command did I transgress, and to me you did never give a kid, that with my friends I might make merry; ^{Luke 15:30} but when your son -- this one who did devour your living with harlots -- came, you did kill to him the fatted calf. ^{Luke 15:31} " and he said to him, Child, you are always with me, and all my things are yours; ^{Luke 15:32} but to be merry, and to be glad, it was needful, because this your brother was dead, and did live again, he was lost, and was found." (All are reconciled.) This story tells of the early mission when Joseph, Jesus' father, and Theudas, his uncle, the leader of the Therapeuts (See Adoration of the Shepherds were The Sowers to convert the Diaspora, having even gone to Rome. Simeon the Essene (Annunciation of Mary) was the head of the mission. Theudas wanted half of the ten provinces, but he misused the Church funds and was cut off, having to rely on the Romans (who ate swine) for support. He returned and was welcomed back by Simeon. Meanwhile a deputation from the Church had convinced Augustus Caesar to remove Herod Archelaus of Judea (the fatted calf).
Return to index - - - Go to Top

Mar 6AD Jesus' Bar Mitzvah (Cyrenius taxation) (12 Years old) 7BC -1(AD-no zero-BC) +6AD)
^{Luke 02:01} Ἐγένετο δὲ ἐν ται̃ς ἡμέραις ἐκείναις ἐξη̃λθεν δόγμα παρὰ Καίσαρος Αὐγούστου ἀπογράφεσθαι πα̃σαν τὴν οἰκουμένην. ^{Luke 02:02} αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τη̃ς Συρίας Κυρηνίου. ^{Luke 02:03} καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἑαυτου̃ πόλιν. ^{Luke 02:04} Ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τη̃ς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλει̃ται Βηθλέεμ, διὰ τὸ εἰ̃ναι αὐτὸν ἐξ οἴκου καὶ πατρια̃ς Δαυίδ, ^{Luke 02:05} ἀπογράψασθαι σὺν Μαριὰμ τῃ̃ ἐμνηστευμένῃ αὐτῳ̃, οὔσῃ ἐγκύῳ. ^{Luke 02:06} ἐγένετο δὲ ἐν τῳ̃ εἰ̃ναι αὐτοὺς ἐκει̃ ἐπλήσθησαν αἱ ἡμέραι του̃ τεκει̃ν αὐτήν, ^{Luke 02:07} καὶ ἔτεκεν τὸν υἱὸν αὐτη̃ς τὸν πρωτότοκον· καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἠ̃ν αὐτοι̃ς τόπος ἐν τῳ̃ καταλύματι. ^{Rev 12:01} και cημιον μεγα ωφθη εν τω ουνω γυνη περιβεβλημενη τον ηλιον και την cεληνην ϋποκατω των ποδων αυτηc και επι τηc κεφαληc αυτηc cτεφανοc αcτερων δωδεκα ^{Rev 12:02} και εν γαcτρι εχουcα και κραζει ωδινουcα και βαcανιζομενη τεκειν ^{Rev 12:03} κ(αι) ωφθη αλλο cημιον εν τω ουνω κ(αι) ϊδου δρακων πυρροc μεγαc εχων κεφαλαc επτα και κερατα δεκα και επι ταc κεφαλαc αυτου επτα διαδηματα ^{Rev 12:04} και η ουρα αυτου cυρι το τριτον των αcτερων το τριτο του ουρανου και εβαλεν αυτουc ειc την γην και ο δρακων εcτηκεν ενωπιον τηc γυναικοc τηc μελλουcηc τεκειν ϊνα οταν τεκη το τεκνον αυτηc καταφαγη ^{Rev 12:05} και ετεκεν ϋϊον αρρενα οc μελλει ποιμενιν παντα τα εθνη εν ραβδω cιδηρα και ηρπαγη το τεκνον αυτηc προc τον θν και προc τον θρονον αυτου ^{Rev 12:06} και η γυνη εφυγεν ειc την ερημον οπου εχι εκει τοπον ητοιμαcμενον απο του θυ ϊνα εκει τρεφουcιν αυτον ημεραc χιλιαc διακοcιαc εξηκοντα
^{Luke 02:01} And it came to pass in those days, there went forth a decree from Caesar Augustus, that all the world be enrolled -- ^{Luke 02:02} this enrollment first came to pass when Cyrenius was governor of Syria -- ^{Luke 02:03} and all were going to be enrolled, each to his proper city, ^{Luke 02:04} and Joseph also went up from Galilee, out of the city of Nazareth, to Judea, to the city of David, that is called Bethlehem, because of his being of the house and family of David, ^{Luke 02:05} to enroll himself with Mary his betrothed wife, being with child. ^{Luke 02:06} And it came to pass, in their being there, the days were fulfilled for her bringing forth, ^{Luke 02:07} and she brought forth her son -- the first-born, and wrapped him up, and laid him down in the manger, because there was not for them a place in the guest-chamber. ^{Rev 12:01} And a great sign was seen in the heaven, a woman arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars, ^{Rev 12:02} and being with child she does cry out, travailing and pained to bring forth. (a metaphoric image for Jesus' Bar Mitzvah)^{Rev 12:03} And there was seen another sign in the heaven, and, lo, a great red dragon, having seven heads and ten horns, and upon his head seven diadems, ^{Rev 12:04} and his tail does draw the third of the stars of the heaven, and he did cast them to the earth; and the dragon did stand before the woman who is about to bring forth, that when she may bring forth, her child he may devour; ^{Rev 12:05} and she brought forth a male child, who is about to rule all the nations with a rod of iron, and caught away was her child unto God and His throne, ^{Rev 12:06} and the woman did flee to the wilderness, where she has a place made ready from God, that there they may nourish her -- days a thousand, two hundred, sixty.
(Antiquities of the Jews 18.2.1 "When Cyrenius had now disposed of Archelaus's money, and when the taxings were come to a conclusion, which were made in the thirty-seventh year of Caesar's victory over Antony at Actium, he deprived Joazar of the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Ananus, the son of Seth, to be high priest." This would be 6 AD according to commonly used inclusive counting.) ^{Luke 02:01} And it came to pass in those days, there went forth a decree from Caesar Augustus, that all the world be enrolled -- ^{Luke 02:02} this enrollment first came to pass when Cyrenius was governor of Syria -- ^{Luke 02:03} and all were going to be enrolled, each to his proper city, ^{Luke 02:04} and Joseph also went up from Galilee (Mazin on the Dead Sea is the location of the mirrored Sea of Galilee), out of the city of Nazareth (Eusebius Church History 1.7.14, speaks of 'Nazara' as a village in Judea. The modern Nazareth did not exist then.), to Judea, to the city of David, that is called Bethlehem (Bethlehem being located south of Jerusalem is the Queen's house south of Qumran, the mirrored Jerusalem), because of his being of the house and family of David, ^{Luke 02:05} to enroll himself with Mary his betrothed wife, being with child. (Luke is speaking in metaphor, rather than being very confused as scholars believe. As part of the metaphor of Jesus' coming of age at his Bar Mitzvah, Luke is referring to the fact that at conception in June 8 BC and birth in March 7 BC, Mary was merely betrothed until the Essene angel Gabriel legitimized the birth. Sexual relations were not to happen until October of 8 BC, but Joseph essentially committed spousal rape. Jesus, having been born in March 7 BC would be twelve years old in 6 AD for his his Bar Mitzvah in March 6 AD, being not yet in a man and still under Mary's care.) ^{Luke 02:06} And it came to pass, in their being there, the days were fulfilled for her bringing forth, ^{Luke 02:07} and she brought forth her son -- the first-born, and wrapped him up, and laid him down in the manger, because there was not for them a place in the guest-chamber. (The Queen's house (Bethlehem) was a building adjacent to the stalls of the ceremonial donkey that would be used on Palm Sunday. It had a room suitable for an overnight stay and next to it was stable where the royal donkey which was used in the Palm Sunday procession. Because Jesus was at first treated as illegitimate under Joazar Boethus, Mary was not allowed to use the room, but was relegated to the stable.) (The same metaphor of a physical birth is used in Revelation.) ^{Rev 12:01} And a great sign was seen in the heaven (the church platform constructed at the Queen's house south of Qumran), a woman arrayed with the sun (having the blessing of the presiding council), and the moon under her feet (like Luna (Helena) Mary is female member of the council of thirty for the cycle of the moon being the one half as a female (29 and one half days See Triacontad), and upon her head a crown of twelve stars (the twelve tribes of Israel under her husband as the descendant of King David), ^{Rev 12:02} and being with child she does cry out, travailing and pained to bring forth. ^{Rev 12:03} And there was seen another sign in the heaven, and, lo, a great red dragon, having seven heads and ten horns, and upon his head seven diadems, The High Priest Joazar Boethus still opposes Jesus as illegitimate. He is the head of the seven leaders based on the seven days in the week. He is also in charge of the ten provinces of the Diaspora. ^{Rev 12:04} and his tail does draw the third of the stars of the heaven, and he did cast them to the earth (His subordinate has been instructed by him not recognize the status of the celibate Gentiles.); and the dragon did stand before the woman who is about to bring forth, that when she may bring forth, her child he may devour (excommunicate); ^{Rev 12:05} and she brought forth a male child, who is about to rule all the nations with a rod of iron (an assured heredity: Isaiah 11:1-5), and caught away was her child unto God and His throne, Boethus is deposed and Ananus, the Sadducee is made High Priest - Sadducee title is 'God'. He recognizes Jesus as legitimate. ^{Rev 12:06} and the woman did flee to the wilderness, where she has a place made ready from God (Mary rushes to return to her convent at Mird before dark), that there they may nourish her -- days a thousand, two hundred, sixty. (The three and half years of Daniel: 3.5 years*360 (12 months of 30 day months) or 42 months. This is an expression to say that as in the time of the Maccabean revolt, God will bring the for the restoration of the Jewish Kingdom.)
Return to index - - - Go to Top

Mar 6AD Adoration of the Shepherds (Therapeuts declare their allegiance).
^{Luke 02:08} Καὶ ποιμένες ἠ̃σαν ἐν τῃ̃ χώρᾳ τῃ̃ αὐτῃ̃ ἀγραυλου̃ντες καὶ φυλάσσοντες φυλακὰς τη̃ς νυκτὸς ἐπὶ τὴν ποίμνην αὐτω̃ν. ^{Luke 02:09} καὶ ἄγγελος κυρίου ἐπέστη αὐτοι̃ς καὶ δόξα κυρίου περιέλαμψεν αὐτούς, καὶ ἐφοβήθησαν φόβον μέγαν. ^{Luke 02:10} καὶ εἰ̃πεν αὐτοι̃ς ὁ ἄγγελος, Μὴ φοβει̃σθε, ἰδοὺ γὰρ εὐαγγελίζομαι ὑμι̃ν χαρὰν μεγάλην ἥτις ἔσται παντὶ τῳ̃ λαῳ̃, ^{Luke 02:11} ὅτι ἐτέχθη ὑμι̃ν σήμερον σωτὴρ ὅς ἐστιν Χριστὸς κύριος ἐν πόλει Δαυίδ· ^{Luke 02:12} καὶ του̃το ὑμι̃ν τὸ σημει̃ον, εὑρήσετε βρέφος ἐσπαργανωμένον καὶ κείμενον ἐν φάτνῃ. ^{Luke 02:13} καὶ ἐξαίφνης ἐγένετο σὺν τῳ̃ ἀγγέλῳ πλη̃θος στρατια̃ς οὐρανίου αἰνούντων τὸν θεὸν καὶ λεγόντων, ^{Luke 02:14} Δόξα ἐν ὑψίστοις θεῳ̃ καὶ ἐπὶ γη̃ς εἰρήνη ἐν ἀνθρώποις εὐδοκίας. ^{Luke 02:15} Καὶ ἐγένετο ὡς ἀπη̃λθον ἀπ' αὐτω̃ν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, οἱ ποιμένες ἐλάλουν πρὸς ἀλλήλους, Διέλθωμεν δὴ ἕως Βηθλέεμ καὶ ἴδωμεν τὸ ῥη̃μα του̃το τὸ γεγονὸς ὃ ὁ κύριος ἐγνώρισεν ἡμι̃ν. ^{Luke 02:16} καὶ ἠ̃λθον σπεύσαντες καὶ ἀνευ̃ρον τήν τε Μαριὰμ καὶ τὸν Ἰωσὴφ καὶ τὸ βρέφος κείμενον ἐν τῃ̃ φάτνῃ· ^{Luke 02:17} ἰδόντες δὲ ἐγνώρισαν περὶ του̃ ῥήματος του̃ λαληθέντος αὐτοι̃ς περὶ του̃ παιδίου τούτου. ^{Luke 02:18} καὶ πάντες οἱ ἀκούσαντες ἐθαύμασαν περὶ τω̃ν λαληθέντων ὑπὸ τω̃ν ποιμένων πρὸς αὐτούς· ^{Luke 02:19} ἡ δὲ Μαριὰμ πάντα συνετήρει τὰ ῥήματα ταυ̃τα συμβάλλουσα ἐν τῃ̃ καρδίᾳ αὐτη̃ς. ^{Luke 02:20} καὶ ὑπέστρεψαν οἱ ποιμένες δοξάζοντες καὶ αἰνου̃ντες τὸν θεὸν ἐπὶ πα̃σιν οἱ̃ς ἤκουσαν καὶ εἰ̃δον καθὼς ἐλαλήθη πρὸς αὐτούς.
^{Luke 02:08} And there were shepherds in the same region, lodging in the field, and keeping the night-watches over their flock, ^{Luke 02:09} and lo, a angel of the Lord stood over them, and the glory of the Lord shone around them, and they feared a great fear. ^{Luke 02:10} And the angel said to them, "Fear not, for lo, I bring you good news of great joy, that shall be to all the people -- ^{Luke 02:11} because there was born to you to-day a Saviour -- who is Christ the Lord -- in the city of David, ^{Luke 02:12} and this [is] to you the sign: You shall find a babe wrapped up, lying in the manger." ^{Luke 02:13} And suddenly there came with the angel a multitude of the heavenly host, praising God, and saying, ^{Luke 02:14} "Glory in the highest to God, and upon earth peace, among men -- good will." ^{Luke 02:15} And it came to pass, when the angels were gone away from them to the heavens, that the men, the shepherds, said unto one another, "We may go over indeed unto Bethlehem, and see this thing that has come to pass, that the Lord did make known to us." ^{Luke 02:16} And they came, with haste, and found both Mary, and Joseph, and the babe lying in the manger, ^{Luke 02:17} and having seen, they made known abroad concerning the saying spoken to them concerning the child. ^{Luke 02:18} And all who heard, did wonder concerning the things spoken by the shepherds unto them; ^{Luke 02:19} and Mary was preserving all these things, pondering in her heart; ^{Luke 02:20} and the shepherds turned back, glorifying and praising God, for all those things they heard and saw, as it was spoken unto them.
"On Contemplative Life", Volume 4.1 Philo Judaeus of Alexandria "For with strict regard to etymology, they are called therapeutas and therapeutrides, either because they profess an art of medicine more excellent than that in general use in cities (for that only heals bodies, but the other heals souls which are under the mastery of terrible and almost incurable diseases, which pleasures and appetites, fears and griefs, and covetousness, and follies, and injustice, and all the rest of the innumerable multitude of other passions and vices, have inflicted upon them), or else because they have been instructed by nature and the sacred laws to serve the living God ..." (See Philo's description of their ceremonies.) Josephus Antiquities of the Jews 18.1.1: How Cyrenius was sent by Caesar to make a Taxation of Syria And Judea; Concerning Judas of Galilee, and Concerning the Sects that were among the Jews: "Moreover, Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus's money; but the Jews, although at the beginning they took the report of a taxation heinously, yet did they leave off any further opposition to it, by the persuasion of Joazar, who was the son of Boethus, and high priest Joazar Boethus; so they, being over-persuaded by Joazar's words, gave an account of their estates, without any dispute about it. Yet was there one Judas, a Gaulonite (Judas the Galilean), a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty; ... All sorts of misfortunes also sprang from these men, and the nation was infected with this doctrine to an incredible degree; one violent war came upon us after another, and we lost our friends which used to alleviate our pains; there were also very great robberies and murder of our principal men. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Zadok (Theudas), who excited a fourth philosophic sect (Pharisees, Sadducees, Essenes, Zealots) among us, and had a great many followers ..." Josephus Antiquities of the Jews 18.1.6 "But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord." Acts 5:36 confirmed in confirmed in Josephus Antiquities of the Jews 20.5.1: "Concerning Theudas and these sons of Judas the Galilean - Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem. This was what befell the Jews in the time of Cuspius Fadus's government." (46AD (6AD+40)) ^{Luke 02:08} And there were shepherds These were Therapeuts, having their headquarters in Alexandria, but assisting in the Zealot cause with the Jewish tribes of Ephraim and Manhesseh. Their leader was Theudas-Barabbas (Thaddaeus - Jesus' uncle and disciple of Jesus) in the same region, lodging in the field (the wilderness of Mird eight hours walk to Qumran and the Queen's house), and keeping the night-watches over their flock (military watches as the Zealots, Judas the Galilean and Zadok (Theudas,) were active at this time ^{Luke 02:09} and lo, a angel of the Lord stood over them , and the glory of the Lord shone around them, (an Essene superior, called an angel, and Theudas in third position as Glory representing Moses (Exodus 34:29-35)) and they feared a great fear. ^{Luke 02:10} And the angel said to them, "Fear not, for lo, I bring you good news of great joy, that shall be to all the people -- ^{Luke 02:11} because there was born to you to-day a Saviour -- who is Christ the Lord -- in the city of David, ^{Luke 02:12} and this [is] to you the sign: You shall find a babe wrapped up, lying in the manger." ^{Luke 02:13} And suddenly there came with the angel a multitude of the heavenly host, praising God, and saying, ^{Luke 02:14} "Glory in the highest to God, and upon earth peace, among men -- good will." (With the the Sadducee Ananus having replaced Joazar Boethus as High Priest it is hoped the the Therapeuts under Theudas will agree to peaceful coexistence with Rome.) ^{Luke 02:15} And it came to pass, when the angels were gone away from them to the heavens, that the men, the shepherds, said unto one another, "We may go over indeed unto Bethlehem, and see this thing that has come to pass, that the Lord did make known to us." ^{Luke 02:16} And they came, with haste, and found both Mary, and Joseph, and the babe (wearing a linen the surplice of a youth in the Essene order) lying in the manger (reenacting his birth), ^{Luke 02:17} and having seen, they made known abroad concerning the saying spoken to them concerning the child. ^{Luke 02:18} And all who heard, did wonder concerning the things spoken by the shepherds unto them; ^{Luke 02:19} and Mary was preserving all these things, pondering in her heart (Mary, still ashamed by Joseph's rape, is consoled by the declaration of Jesus' legitimacy.); ^{Luke 02:20} and the shepherds turned back, glorifying and praising God, for all those things they heard and saw, as it was spoken unto them.
Return to index - - - Go to Top

Mar 6AD Mary and the uncircumcised are protected by the Essenes, Sadducees, Therapeuts, and Jesus, the Lamb

^{Rev 12:07} και εγενετο πολεμοc εν τω ουνω ο μιχαηλ και οι αγγελοι αυτου πολεμηcαι μετα του δρακοντοc και ο δρακων επολεμηcεν και οι αγγελοι αυτου
^{Rev 12:08} και ουκ ϊcχυcαν προc αυτον ουδε τοτε ευρεθη ετι εν τω ουνω
^{Rev 12:09} και εβληθη ο δρακω ο μεγαc οφιc ο αρχαιοc ο καλουμενοc διαβολοc ο cαταναc ο πλανων την οικουμενην ολην εβληθη ειc την γη και οι αγγελοι αυτου μετ αυτου εβληθηcαν
^{Rev 12:10} και ηκουcα φωνην μεγαλη εν τω ουνω λεγουcαν αρτι εγενετο η cωτηρια και η δυναμιc και η βαcιλια του θυ ημω και η εξουcια του χριcτου αυτου οτι εβληθη ο κατηγοροc των αδελφω ημων ο κατηγορων αυτων ενωπιον του θυ ημω ημεραc και νυκτοc
^{Rev 12:11} και ουτοι ενικηcαν αυτον δια το αιμα του αρνιου κ(αι) δια τον λογον τηc μαρτυριαc αυτω και ουκ ηγαπηcα την ψυχην αυτω αχρι θανατου
^{Rev 12:12} δια τουτο ευφρενεcθε ουνοι και οι κατοικουντεc εν αυτοιc ουαι ειc την γην και την θαλαccαν οτι κατεβη ο διαβολοc προc ϋμαc εχων θυμον ειδωc οτι ολιγον καιρον εχει
^{Rev 12:13} και οτε ειδεν ο δρακων οτι εβληθη ειc την γην εδωκεν την γυναικα ητιc ετεκεν το αρcενα
^{Rev 12:14} και εδοθηcαν τη γυναικι δυο πτερυγεc αετου του μεγαλου ϊνα πετηται ειc την ερημον ειc τοπον αυτηc οπου τρεφεται εκει και κερουc και ημιcου καιρου απο προcωπου του οφεωc
^{Rev 12:15} και εβαλεν ο οφιc εκ του cτοματοc αυτου οπιcω τηc γυναικοc ϋδωρ ωc ποταμον ϊνα αυτην ποταμοφορητο ποιηcη
^{Rev 12:16} και εβοηθηcεν η γη τη γυναικι και ηνοιξεν η γη το cτομα αυτηc και κατεπιε τον ποταμον ον εβαλεν ο δρακω εκ του cτοματοc αυτου
^{Rev 12:17} και ωργιcθη ο δρακων επι τη γυναικι και απηλθε πολεμον ποιηcαι μετα των επιλοιπων του cπερματοc αυτηc των τηρουντων ταc εντολαc του θυ και εχοντων την μαρτυριαν του θυ

^{Rev 12:07} And there came war in the heaven; Michael and his angels did war against the dragon, and the dragon did war, and his angels, ^{Rev 12:08} and they did not prevail, nor was their place found any more in the heaven;

^{Rev 12:09} and the great dragon was cast forth -- the old serpent, who is called "Devil," and "the Satan,"who is leading astray the whole world -- he was cast forth to the earth, and his angels were cast forth with him.

^{Rev 12:10} And I heard a great voice saying in the heaven, `Now did come the salvation, and the power, and the Kingdom, of our God, and the authority of His Christ, because cast down was the accuser of our brethren, who is accusing them before our God day and night; ^{Rev 12:11} and they did overcome him because of the blood of the Lamb, and because of the word of their testimony, and they did not love their life -- unto death; ^{Rev 12:12} because of this be glad, you heavens, and those in them who do tabernacle; woe to those inhabiting the land and the sea, because the Devil did go down unto you, having great wrath, having known that he has little time.'

^{Rev 12:13} And when the dragon saw that he was cast forth to the earth, he pursued the woman who did bring forth the male, ^{Rev 12:14} and there were given to the woman two wings of the great eagle, that she may fly to the wilderness, to her place, where she is nourished a time, and times, and half a time, from the face of the serpent; ^{Rev 12:15} and the serpent did cast forth after the woman, out of his mouth, water as a river, that he may cause her to be carried away by the river, ^{Rev 12:16} and the land did help the woman, and the land did open its mouth and did swallow up the river, that the dragon did cast forth out of his mouth; ^{Rev 12:17} and the dragon was angry against the woman, and went away to make war with the rest of her seed, those keeping the commands of God, and having the testimony of Jesus Christ.

^{Rev 12:07} And there came war in the heaven; Michael and his angels (Essenes were known as angels and the top position was 'Michael')

did war against the dragon (Joazar Boethus), and the dragon did war, and his angels, ^{Rev 12:08} and they did not prevail, nor was their place found any more in the heaven;

Michael and his angels represent the Essenes who made war with the Pharisees.They were the first who had compassion for all men of the "earth" (the uncircumcised men as descendants of Adam) and women of the "sea" (the image derived from their monthly periods that needed to be cleansed in the sea and the famous mission that Bernice, the twin sister of Agrippa II, established in Rome, across the sea). However, common men and women were still outcastes to the Essenes until Jesus gave them rights to be members of the Church. The Essene principle is that normal existence is not life, but rather death; because life comes from membership in the Essene brotherhood.

^{Rev 12:12} because of this be glad, you heavens, and those in them who do tabernacle; woe to those inhabiting the land and the sea, because the Devil did go down unto you, having great wrath, having known that he has little time.'

The Restoration by God is expected soon.

^{Rev 12:13} And when the dragon (Joazar Boethus) saw that he was cast forth to the earth, he pursued the woman who did bring forth the male,

^{Rev 12:14} and there were given to the woman two wings of the great eagle that she may fly to the wilderness, to her place, where she is nourished a time, and times, and half a time from the face of the serpent;

The Sadducees were often depicted as the Eagles from the Ezekiel’s chariot vision as they remained at peace with Rome (the symbol of the insignia of the eagle) but also protected the Jews. Thus they flew back and forth from West to East. "A time, and times, and half a time" comes from the prophesies of Daniel where two and one-half years would align all calendars of the different Jewish sects and to the Roman calendar (a Sadducee goal).

^{Rev 12:15} and the serpent did cast forth after the woman, out of his mouth, water as a river, that he may cause her to be carried away by the river, ^{Rev 12:16} and the land did help the woman, and the land did open its mouth and did swallow up the river, that the dragon did cast forth out of his mouth;

The Therapeuts (shepherds of the Bethlehem story) believed that like Joshua they would one day cross the Jordan River as God would give them the Promised Land, once again, in the expected Restoration. (See The disastrous crossing of the Jordan River by Theudas in 44 AD.) Mary lived in female monastery in their territory in the wilderness of Mird and would act the part of Miriam in the pageants of the crossing of the Red Sea that occurred during the flooding of the wadys.

^{Rev 12:17} and the dragon was angry against the woman, and went away to make war with the rest of her seed, those keeping the commands of God, and having the testimony of Jesus Christ.

The High Priests Pharisee Joazar and Caiaphas after him continued to attack the legitimacy of her child Jesus, claiming that her next son James was the true Messiah.

Return to index - - - Go to Top

Mar 6AD Symbolic Circumcision of Jesus: Because he is twelve
^{Luke 02:21} Καὶ ὅτε ἐπλήσθησαν ἡμέραι ὀκτὼ του̃ περιτεμει̃ν αὐτόν, καὶ ἐκλήθη τὸ ὄνομα αὐτου̃ Ἰησου̃ς, τὸ κληθὲν ὑπὸ του̃ ἀγγέλου πρὸ του̃ συλλημφθη̃ναι αὐτὸν ἐν τῃ̃ κοιλίᾳ. ^{Luke 02:22} Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι του̃ καθαρισμου̃ αὐτω̃ν κατὰ τὸν νόμον Μωῢσέως, ἀνήγαγον αὐτὸν εἰς Ἰεροσόλυμα παραστη̃σαι τῳ̃ κυρίῳ, ^{Luke 02:23} καθὼς γέγραπται ἐν νόμῳ κυρίου ὅτι Πα̃ν ἄρσεν διανοι̃γον μήτραν ἅγιον τῳ̃ κυρίῳ κληθήσεται, ^{Luke 02:24} καὶ του̃ δου̃ναι θυσίαν κατὰ τὸ εἰρημένον ἐν τῳ̃ νόμῳ κυρίου, ζευ̃γος τρυγόνων ἢ δύο νοσσοὺς περιστερω̃ν.
^{Luke 02:21} And when eight days were fulfilled to circumcise the child, then was his name called Jesus, having been so called by the angel before his being conceived in the womb. ^{Luke 02:22} And when the days of their purification were fulfilled, according to the law of Moses, they brought him up to Jerusalem (Qumran), to present to the Lord, ^{Luke 02:23} as it has been written in the Law of the Lord, -- "Every male opening a womb shall be called holy to the Lord," ^{Luke 02:24} and to give a sacrifice, according to that said in the Law of the Lord, "A pair of turtle-doves, or two young pigeons."
^{Luke 02:21} And when eight days were fulfilled to circumcise the child (Still thinking that this is a real birth, the translators have, of course, jumped on the meaning circumcision, but the work here means severing all ties to be dedicated to God as a acolyte, since he is twelve.) then was his name called Jesus, having been so called by the angel before his being conceived in the womb. ^{Luke 02:22} And when the days of their purification were fulfilled, according to the law of Moses, (allegory of levitical purification of a woman after childbirth. The use of αὐτω̃ν -them- means Jesus' Bar Mitzvah which is real.)they brought him up to Jerusalem (Qumran), to present to the Lord, ^{Luke 02:23} as it has been written in the Law of the Lord, -- "Every male opening a womb shall be called holy to the Lord," (From Exodus 13:12 to show that Jesus is the legitimate first born.) ^{Luke 02:24} and to give a sacrifice, according to that said in the Law of the Lord, "A pair of turtle-doves, or two young pigeons." (From Leviticus 14:22 but meant as symbolic of Jesus' dedication of himself to God.)
Return to index - - - Go to Top

Mar 6AD Essenes: Simeon the Essene and Anna accept Jesus as an acolyte at Qumran
^{Luke 02:25} Καὶ ἰδοὺ ἄνθρωπος ἠ̃ν ἐν Ἰερουσαλὴμ ᾡ̃ ὄνομα Συμεών, καὶ ὁ ἄνθρωπος οὑ̃τος δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν του̃ Ἰσραήλ, καὶ πνευ̃μα ἠ̃ν ἅγιον ἐπ' αὐτόν· ^{Luke 02:26} καὶ ἠ̃ν αὐτῳ̃ κεχρηματισμένον ὑπὸ του̃ πνεύματος του̃ ἁγίου μὴ ἰδει̃ν θάνατον πρὶν [ἢ] ἂν ἴδῃ τὸν Χριστὸν κυρίου. ^{Luke 02:27} καὶ ἠ̃λθεν ἐν τῳ̃ πνεύματι εἰς τὸ ἱερόν· καὶ ἐν τῳ̃ εἰσαγαγει̃ν τοὺς γονει̃ς τὸ παιδίον Ἰησου̃ν του̃ ποιη̃σαι αὐτοὺς κατὰ τὸ εἰθισμένον του̃ νόμου περὶ αὐτου̃ ^{Luke 02:28} καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας καὶ εὐλόγησεν τὸν θεὸν καὶ εἰ̃πεν, ^{Luke 02:29} Νυ̃ν ἀπολύεις τὸν δου̃λόν σου, δέσποτα, κατὰ τὸ ῥη̃μά σου ἐν εἰρήνῃ· ^{Luke 02:30} ὅτι εἰ̃δον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου ^{Luke 02:31} ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τω̃ν λαω̃ν, ^{Luke 02:32} φω̃ς εἰς ἀποκάλυψιν ἐθνω̃ν καὶ δόξαν λαου̃ σου Ἰσραήλ. ^{Luke 02:33} καὶ ἠ̃ν ὁ πατὴρ αὐτου̃ καὶ ἡ μήτηρ θαυμάζοντες ἐπὶ τοι̃ς λαλουμένοις περὶ αὐτου̃. ^{Luke 02:34} καὶ εὐλόγησεν αὐτοὺς Συμεὼν καὶ εἰ̃πεν πρὸς Μαριὰμ τὴν μητέρα αὐτου̃, Ἰδοὺ οὑ̃τος κει̃ται εἰς πτω̃σιν καὶ ἀνάστασιν πολλω̃ν ἐν τῳ̃ Ἰσραὴλ καὶ εἰς σημει̃ον ἀντιλεγόμενον ^{Luke 02:35} (καὶ σου̃ [δὲ] αὐτη̃ς τὴν ψυχὴν διελεύσεται ῥομφαίἀ, ὅπως ἂν ἀποκαλυφθω̃σιν ἐκ πολλω̃ν καρδιω̃ν διαλογισμοί. ^{Luke 02:36} Καὶ ἠ̃ν Ἅννα προφη̃τις, θυγάτηρ Φανουήλ, ἐκ φυλη̃ς Ἀσήρ· αὕτη προβεβηκυι̃α ἐν ἡμέραις πολλαι̃ς, ζήσασα μετὰ ἀνδρὸς ἔτη ἑπτὰ ἀπὸ τη̃ς παρθενίας αὐτη̃ς, ^{Luke 02:37} καὶ αὐτὴ χήρα ἕως ἐτω̃ν ὀγδοήκοντα τεσσάρων, ἣ οὐκ ἀφίστατο του̃ ἱερου̃ νηστείαις καὶ δεήσεσιν λατρεύουσα νύκτα καὶ ἡμέραν. ^{Luke 02:38} καὶ αὐτῃ̃ τῃ̃ ὥρᾳ ἐπιστα̃σα ἀνθωμολογει̃το τῳ̃ θεῳ̃ καὶ ἐλάλει περὶ αὐτου̃ πα̃σιν τοι̃ς προσδεχομένοις λύτρωσιν Ἰερουσαλήμ. ^{Luke 02:39} Καὶ ὡς ἐτέλεσαν πάντα τὰ κατὰ τὸν νόμον κυρίου, ἐπέστρεψαν εἰς τὴν Γαλιλαίαν εἰς πόλιν ἑαυτω̃ν Ναζαρέθ.
^{Luke 02:25} And lo, there was a man in Jerusalem, whose name [is] Simeon, and this man is righteous and devout, looking for the comforting of Israel, and the Holy Spirit was upon him, ^{Luke 02:26} and it has been divinely told him by the Holy Spirit -- not to see death before he may see the Christ of the Lord. ^{Luke 02:27} And he came in the Spirit to the temple, and in the parents bringing in the child Jesus, for their doing according to the custom of the law regarding him, ^{Luke 02:28} then he took him in his arms, and blessed God, and he said, ^{Luke 02:29} "Now You do send away Your servant, Lord, according to Your word, in peace, ^{Luke 02:30} because mine eyes did see Your salvation, ^{Luke 02:31} which You did prepare before the face of all the peoples, ^{Luke 02:32} a light to the uncovering of nations, and the glory of Your people Israel." ^{Luke 02:33} And Joseph and his mother were wondering at the things spoken concerning him, ^{Luke 02:34} and Simeon blessed them, and said unto Mary his mother, "Lo, this [one] is set for the falling and resurrection of many in Israel, and for a sign spoken against -- ^{Luke 02:35} (and also your own soul shall a sword pass through) -- that the reasonings of many hearts may be revealed." ^{Luke 02:36} And there was Anna, a prophetess, daughter of Phanuel, of the tribe of Asher, she was much advanced in days, having lived with an husband seven years from her virginity, ^{Luke 02:37} and she [is] a widow of about eighty-four years, who did depart not from the temple, with fasts and supplications serving, night and day, ^{Luke 02:38} and she, at that hour, having come in, was confessing, likewise, to the Lord, and was speaking concerning him, to all those looking for redemption in Jerusalem. ^{Luke 02:39} And when they finished all things, according to the Law of the Lord, they turned back to Galilee, to their city Nazareth;
^{Luke 02:25} And lo, there was a man in Jerusalem, whose name [is] Simeon (Simeon the Essene) , and this man is righteous and devout, looking for the comforting of Israel, and the Holy Spirit was upon him, ^{Luke 02:26} and it has been divinely told him by the Holy Spirit (third position in the hierarchy)-- not to see death before he may see the Christ of the Lord. ^{Luke 02:27} And he came in the Spirit to the temple, and in the parents bringing in the child Jesus, for their doing according to the custom of the law regarding him, ^{Luke 02:28} then he took him in his arms, and blessed God, and he said, ^{Luke 02:29} "Now You do send away Your servant, Lord, according to Your word, in peace, ^{Luke 02:30} because mine eyes did see Your salvation, ^{Luke 02:31} which You did prepare before the face of all the peoples, ^{Luke 02:32} a light to the uncovering of nations, and the glory of Your people Israel." ^{Luke 02:33} And Joseph and his mother were wondering at the things spoken concerning him, ^{Luke 02:34} and Simeon blessed them, and said unto Mary his mother, "Lo, this [one] is set for the falling and resurrection of many in Israel, and for a sign spoken against -- ^{Luke 02:35} (and also your own soul shall a sword pass through) -- that the reasonings of many hearts may be revealed." (Knowledge given in initiation.) Simeon accepts Jesus, who is made acolyte of the Essene monastery at Qumran. ^{Luke 02:36} And there was Anna, a prophetess, daughter of Phanuel, of the tribe of Asher (Dan was the monastery of the unmarried and Asher was the abbey of the married), she was much advanced in days, having lived with an husband seven years from her virginity, ^{Luke 02:37} and she [is] a widow of about eighty-four years (This relates to Abraham's wife Sarah who was 91 years old when she bore Issac: Genesis 17:17-21 thus 84+7 years. This indicates that she became a widow in 2 BC and widows would be like a virgin and have a superior ("husband"), but at 91 years would be a "Sarah".), who did depart not from the temple, with fasts and supplications serving, night and day, ^{Luke 02:38} and she, at that hour, having come in, was confessing, likewise, to the Lord, and was speaking concerning him, to all those looking for redemption in Jerusalem. ^{Luke 02:39} And when they finished all things, according to the Law of the Lord, they turned back to Galilee, to their city Nazareth (Ein Feshkha);
Return to index - - - Go to Top

March 6AD Zechariah, John the Baptist's father, is killed between the sanctuary and the altar shown in Jesus' later tirade against the Pharisees (Woes) in September 32AD

^{Matt 23:01} Τότε ὁ Ἰησου̃ς ἐλάλησεν τοι̃ς ὄχλοις καὶ τοι̃ς μαθηται̃ς αὐτου̃
^{Matt 23:02} λέγων, Ἐπὶ τη̃ς Μωῢσέως καθέδρας ἐκάθισαν οἱ γραμματει̃ς καὶ οἱ Φαρισαι̃οι.
^{Matt 23:03} πάντα οὐ̃ν ὅσα ἐὰν εἴπωσιν ὑμι̃ν ποιήσατε καὶ τηρει̃τε, κατὰ δὲ τὰ ἔργα αὐτω̃ν μὴ ποιει̃τε· λέγουσιν γὰρ καὶ οὐ ποιου̃σιν.
^{Matt 23:04} δεσμεύουσιν δὲ φορτία βαρέα καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τω̃ν ἀνθρώπων, αὐτοὶ δὲ τῳ̃ δακτύλῳ αὐτω̃ν οὐ θέλουσιν κινη̃σαι αὐτά.
^{Matt 23:05} πάντα δὲ τὰ ἔργα αὐτω̃ν ποιου̃σιν πρὸς τὸ θεαθη̃ναι τοι̃ς ἀνθρώποις· πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτω̃ν καὶ μεγαλύνουσιν τὰ κράσπεδα,
^{Matt 23:06} φιλου̃σιν δὲ τὴν πρωτοκλισίαν ἐν τοι̃ς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ται̃ς συναγωγαι̃ς
^{Matt 23:07} καὶ τοὺς ἀσπασμοὺς ἐν ται̃ς ἀγοραι̃ς καὶ καλει̃σθαι ὑπὸ τω̃ν ἀνθρώπων, Ῥαββί.
^{Matt 23:08} ὑμει̃ς δὲ μὴ κληθη̃τε, Ῥαββί, εἱ̃ς γάρ ἐστιν ὑμω̃ν ὁ διδάσκαλος, πάντες δὲ ὑμει̃ς ἀδελφοί ἐστε.
^{Matt 23:09} καὶ πατέρα μὴ καλέσητε ὑμι̃ν ἐπὶ τη̃ς γη̃ς, εἱ̃ς γάρ ἐστιν ὑμω̃ν ὁ πατὴρ ὁ οὐράνιος.
^{Matt 23:10} μηδὲ κληθη̃τε καθηγηταί, ὅτι καθηγητὴς ὑμω̃ν ἐστιν εἱ̃ς ὁ Χριστός.
^{Matt 23:11} ὁ δὲ μείζων ὑμω̃ν ἔσται ὑμω̃ν διάκονος.
^{Matt 23:12} ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται, καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται.
^{Matt 23:13} Οὐαὶ δὲ ὑμι̃ν, γραμματει̃ς καὶ Φαρισαι̃οι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τω̃ν οὐρανω̃ν ἔμπροσθεν τω̃ν ἀνθρώπων· ὑμει̃ς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθει̃ν.
^{Matt 23:14}Not in Vaticanus
^{Matt 23:15} Οὐαὶ ὑμι̃ν, γραμματει̃ς καὶ Φαρισαι̃οι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιη̃σαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιει̃τε αὐτὸν υἱὸν γεέννης διπλότερον ὑμω̃ν.
^{Matt 23:16} Οὐαὶ ὑμι̃ν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες, Ὃς ἂν ὀμόσῃ ἐν τῳ̃ ναῳ̃, οὐδέν ἐστιν· ὃς δ' ἂν ὀμόσῃ ἐν τῳ̃ χρυσῳ̃ του̃ ναου̃ ὀφείλει.
^{Matt 23:17} μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν;
^{Matt 23:18} καί, Ὃς ἂν ὀμόσῃ ἐν τῳ̃ θυσιαστηρίῳ, οὐδέν ἐστιν· ὃς δ' ἂν ὀμόσῃ ἐν τῳ̃ δώρῳ τῳ̃ ἐπάνω αὐτου̃ ὀφείλει.
^{Matt 23:19} τυφλοί, τί γὰρ μει̃ζον, τὸ δω̃ρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δω̃ρον;
^{Matt 23:20} ὁ οὐ̃ν ὀμόσας ἐν τῳ̃ θυσιαστηρίῳ ὀμνύει ἐν αὐτῳ̃ καὶ ἐν πα̃σι τοι̃ς ἐπάνω αὐτου̃·
^{Matt 23:21} καὶ ὁ ὀμόσας ἐν τῳ̃ ναῳ̃ ὀμνύει ἐν αὐτῳ̃ καὶ ἐν τῳ̃ κατοικου̃ντι αὐτόν·
^{Matt 23:22} καὶ ὁ ὀμόσας ἐν τῳ̃ οὐρανῳ̃ ὀμνύει ἐν τῳ̃ θρόνῳ του̃ θεου̃ καὶ ἐν τῳ̃ καθημένῳ ἐπάνω αὐτου̃.
^{Matt 23:23} Οὐαὶ ὑμι̃ν, γραμματει̃ς καὶ Φαρισαι̃οι ὑποκριταί, ὅτι ἀποδεκατου̃τε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα του̃ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταυ̃τα [δὲ] ἔδει ποιη̃σαι κἀκει̃να μὴ ἀφιέναι.
^{Matt 23:24} ὁδηγοὶ τυφλοί, οἱ διῢλίζοντες τὸν κώνωπα τὴν δὲ κάμηλον καταπίνοντες.
^{Matt 23:25} Οὐαὶ ὑμι̃ν, γραμματει̃ς καὶ Φαρισαι̃οι ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν του̃ ποτηρίου καὶ τη̃ς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγη̃ς καὶ ἀκρασίας.
^{Matt 23:26} Φαρισαι̃ε τυφλέ, καθάρισον πρω̃τον τὸ ἐντὸς του̃ ποτηρίου, ἵνα γένηται καὶ τὸ ἐκτὸς αὐτου̃ καθαρόν.
^{Matt 23:27} Οὐαὶ ὑμι̃ν, γραμματει̃ς καὶ Φαρισαι̃οι ὑποκριταί, ὅτι παρομοιάζετε τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται ὡραι̃οι ἔσωθεν δὲ γέμουσιν ὀστέων νεκρω̃ν καὶ πάσης ἀκαθαρσίας.
^{Matt 23:28} οὕτως καὶ ὑμει̃ς ἔξωθεν μὲν φαίνεσθε τοι̃ς ἀνθρώποις δίκαιοι, ἔσωθεν δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας.
^{Matt 23:29} Οὐαὶ ὑμι̃ν, γραμματει̃ς καὶ Φαρισαι̃οι ὑποκριταί, ὅτι οἰκοδομει̃τε τοὺς τάφους τω̃ν προφητω̃ν καὶ κοσμει̃τε τὰ μνημει̃α τω̃ν δικαίων,
^{Matt 23:30} καὶ λέγετε, Εἰ ἤμεθα ἐν ται̃ς ἡμέραις τω̃ν πατέρων ἡμω̃ν, οὐκ ἂν ἤμεθα αὐτω̃ν κοινωνοὶ ἐν τῳ̃ αἵματι τω̃ν προφητω̃ν.
^{Matt 23:31} ὥστε μαρτυρει̃τε ἑαυτοι̃ς ὅτι υἱοί ἐστε τω̃ν φονευσάντων τοὺς προφήτας.
^{Matt 23:32} καὶ ὑμει̃ς πληρώσατε τὸ μέτρον τω̃ν πατέρων ὑμω̃ν.
^{Matt 23:33} ὄφεις γεννήματα ἐχιδνω̃ν, πω̃ς φύγητε ἀπὸ τη̃ς κρίσεως τη̃ς γεέννης;
^{Matt 23:34} διὰ του̃το ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμα̃ς προφήτας καὶ σοφοὺς καὶ γραμματει̃ς· ἐξ αὐτω̃ν ἀποκτενει̃τε καὶ σταυρώσετε, καὶ ἐξ αὐτω̃ν μαστιγώσετε ἐν ται̃ς συναγωγαι̃ς ὑμω̃ν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν·
^{Matt 23:35} ὅπως ἔλθῃ ἐφ' ὑμα̃ς πα̃ν αἱ̃μα δίκαιον ἐκχυννόμενον ἐπὶ τη̃ς γη̃ς ἀπὸ του̃ αἵματος Ἅβελ του̃ δικαίου ἕως του̃ αἵματος Ζαχαρίου υἱου̃ Βαραχίου, ὃν ἐφονεύσατε μεταξὺ του̃ ναου̃ καὶ του̃ θυσιαστηρίου.
M^{Matt 23:36} ἀμὴν λέγω ὑμι̃ν, ἥξει ταυ̃τα πάντα ἐπὶ τὴν γενεὰν ταύτην.
^{Matt 23:37} Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολου̃σα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυναγαγει̃ν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία αὐτη̃ς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε.
^{Matt 23:38} ἰδοὺ ἀφίεται ὑμι̃ν ὁ οἰ̃κος ὑμω̃ν ἔρημος.
^{Matt 23:39} λέγω γὰρ ὑμι̃ν, οὐ μή με ἴδητε ἀπ' ἄρτι ἕωςἂν εἴπητε, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου.
^{Mark 12:38} Καὶ ἐν τῃ̃ διδαχῃ̃ αὐτου̃ ἔλεγεν, Βλέπετε ἀπὸ τω̃ν γραμματέων τω̃ν θελόντων ἐν στολαι̃ς περιπατει̃ν καὶ ἀσπασμοὺς ἐν ται̃ς ἀγοραι̃ς
^{Mark 12:39} καὶ πρωτοκαθεδρίας ἐν ται̃ς συναγωγαι̃ς καὶ πρωτοκλισίας ἐν τοι̃ς δείπνοις·
^{Mark 12:40} οἱ κατεσθίοντες τὰς οἰκίας τω̃ν χηρω̃ν καὶ προφάσει μακρὰ προσευχόμενοι, οὑ̃τοι λήμψονται περισσότερον κρίμα.
^{Luke 11:37} Ἐν δὲ τῳ̃ λαλη̃σαι ἐρωτᾳ̃ αὐτὸν Φαρισαι̃ος ὅπως ἀριστήσῃ παρ' αὐτῳ̃· εἰσελθὼν δὲ ἀνέπεσεν.
^{Luke 11:38} ὁ δὲ Φαρισαι̃ος ἰδὼν ἐθαύμασεν ὅτι οὐ πρω̃τον ἐβαπτίσθη πρὸ του̃ ἀρίστου.
^{Luke 11:39} εἰ̃πεν δὲ ὁ κύριος πρὸς αὐτόν, Νυ̃ν ὑμει̃ς οἱ Φαρισαι̃οι τὸ ἔξωθεν του̃ ποτηρίου καὶ του̃ πίνακος καθαρίζετε, τὸ δὲ ἔσωθεν ὑμω̃ν γέμει ἁρπαγη̃ς καὶ πονηρίας.
^{Luke 11:40} ἄφρονες, οὐχ ὁ ποιήσας τὸ ἔξωθεν καὶ τὸ ἔσωθεν ἐποίησεν;
^{Luke 11:41} πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ ὑμι̃ν ἐστιν.
^{Luke 11:42} ἀλλὰ οὐαὶ ὑμι̃ν τοι̃ς Φαρισαίοις, ὅτι ἀποδεκατου̃τε τὸ ἡδύοσμον καὶ τὸ πήγανον καὶ πα̃ν λάχανον, καὶ παρέρχεσθε τὴν κρίσιν καὶ τὴν ἀγάπην του̃ θεου̃· ταυ̃τα δὲ ἔδει ποιη̃σαι κἀκει̃να μὴ παρει̃ναι.
^{Luke 11:43} οὐαὶ ὑμι̃ν τοι̃ς Φαρισαίοις, ὅτι ἀγαπα̃τε τὴν πρωτοκαθεδρίαν ἐν ται̃ς συναγωγαι̃ς καὶ τοὺς ἀσπασμοὺς ἐν ται̃ς ἀγοραι̃ς.
^{Luke 11:44} οὐαὶ ὑμι̃ν, ὅτι ἐστὲ ὡς τὰ μνημει̃α τὰ ἄδηλα, καὶ οἱ ἄνθρωποι [οἱ] περιπατου̃ντες ἐπάνω οὐκ οἴδασιν.
^{Luke 11:45} Ἀποκριθεὶς δέ τις τω̃ν νομικω̃ν λέγει αὐτῳ̃, Διδάσκαλε, ταυ̃τα λέγων καὶ ἡμα̃ς ὑβρίζεις.
^{Luke 11:46} ὁ δὲ εἰ̃πεν, Καὶ ὑμι̃ν τοι̃ς νομικοι̃ς οὐαί, ὅτι φορτίζετε τοὺς ἀνθρώπους φορτία δυσβάστακτα, καὶ αὐτοὶ ἑνὶ τω̃ν δακτύλων ὑμω̃ν οὐ προσψαύετε τοι̃ς φορτίοις.
^{Luke 11:47} οὐαὶ ὑμι̃ν, ὅτι οἰκοδομει̃τε τὰ μνημει̃α τω̃ν προφητω̃ν, οἱ δὲ πατέρες ὑμω̃ν ἀπέκτειναν αὐτούς.
^{Luke 11:48} ἄρα μάρτυρές ἐστε καὶ συνευδοκει̃τε τοι̃ς ἔργοις τω̃ν πατέρων ὑμω̃ν, ὅτι αὐτοὶ μὲν ἀπέκτειναν αὐτοὺς ὑμει̃ς δὲ οἰκοδομει̃τε.
^{Luke 11:49} διὰ του̃το καὶ ἡ σοφία του̃ θεου̃ εἰ̃πεν, Ἀποστελω̃ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτω̃ν ἀποκτενου̃σιν καὶ διώξουσιν,
^{Luke 11:50} ἵνα ἐκζητηθῃ̃ τὸ αἱ̃μα πάντων τω̃ν προφητω̃ν τὸ ἐκκεχυμένον ἀπὸ καταβολη̃ς κόσμου ἀπὸ τη̃ς γενεα̃ς ταύτης,
^{Luke 11:51} ἀπὸ αἵματος Ἅβελ ἕως αἵματος Ζαχαρίου του̃ ἀπολομένου μεταξὺ του̃ θυσιαστηρίου καὶ του̃ οἴκου· ναί, λέγω ὑμι̃ν, ἐκζητηθήσεται ἀπὸ τη̃ς γενεα̃ς ταύτης.
^{Luke 11:52} οὐαὶ ὑμι̃ν τοι̃ς νομικοι̃ς, ὅτι ἤρατε τὴν κλει̃δα τη̃ς γνώσεως· αὐτοὶ οὐκ εἰσήλθατε καὶ τοὺς εἰσερχομένους ἐκωλύσατε.
^{Luke 11:53} Κἀκει̃θεν ἐξελθόντος αὐτου̃ ἤρξαντο οἱ γραμματει̃ς καὶ οἱ Φαρισαι̃οι δεινω̃ς ἐνέχειν καὶ ἀποστοματίζειν αὐτὸν περὶ πλειόνων,
^{Luke 11:54} ἐνεδρεύοντες αὐτὸν θηρευ̃σαί τι ἐκ του̃ στόματος αὐτου̃.
^{Luke 20:45} Ἀκούοντος δὲ παντὸς του̃ λαου̃ εἰ̃πεν τοι̃ς μαθηται̃ς [αὐτου̃],
^{Luke 20:46} Προσέχετε ἀπὸ τω̃ν γραμματέων τω̃ν θελόντων περιπατει̃ν ἐν στολαι̃ς καὶ φιλούντων ἀσπασμοὺς ἐν ται̃ς ἀγοραι̃ς καὶ πρωτοκαθεδρίας ἐν ται̃ς συναγωγαι̃ς καὶ πρωτοκλισίας ἐν τοι̃ς δείπνοις,
^{Luke 20:47} οἳ κατεσθίουσιν τὰς οἰκίας τω̃ν χηρω̃ν καὶ προφάσει μακρὰ προσεύχονται· οὑ̃τοι λήμψονται περισσότερον κρίμα.

^{Matt 23:01} Then Jesus spoke to the multitudes, and to his disciples, ^{Matt 23:02} saying, "On the seat of Moses sat down the scribes and the Pharisees; ^{Matt 23:03} all, then, as much as they may say to you to observe, observe and do, but according to their works do not, for they say, and do not; ^{Matt 23:04} for they bind together burdens heavy and grievous to be borne, and lay upon the shoulders of men, but with their finger they will not move them. ^{Matt 23:05} " and all their works they do to be seen by men, and they make broad their phylacteries, and enlarge the fringes of their garments, ^{Matt 23:06} they love also the chief couches in the supper, and the chief seats in the synagogues, ^{Matt 23:07} and the salutations in the Market-places, and to be called by men, Rabbi, Rabbi. ^{Matt 23:08} " and you -- you may not be called Rabbi, for one is your leader -- the Christ, and all you are brethren; ^{Matt 23:09} and you may not call [any] your father on the earth, for one is your Father, who is in the heavens, ^{Matt 23:10} nor may you be called leaders, for one is your leader -- the Christ. ^{Matt 23:11} And the greater of you shall be your ministrant, ^{Matt 23:12} and whoever shall exalt himself shall be humbled, and whoever shall humble himself shall be exalted.

^{Matt 23:13} "Woe to you, Scribes and Pharisees, hypocrites! Because you shut up the kingdom of heaven before men, for you do not go in, nor those going in do you permit to enter. ^{Matt 23:14} "Woe to you, Scribes and Pharisees, hypocrites! Because you eat up the houses of the widows, and for a pretence make long prayers, because of this you shall receive more abundant judgment. ^{Matt 23:15} "Woe to you, Scribes and Pharisees, hypocrites! Because you go round the sea and the dry land to make one proselyte, and whenever it may happen -- you make him a son of Gehenna twofold more than yourselves.

^{Matt 23:16} "Woe to you, blind guides, who are saying, Whoever may swear by the sanctuary, it is nothing, but whoever may swear by the gold of the sanctuary -- is debtor! ^{Matt 23:17} Fools and blind! For which [is] greater, the gold, or the sanctuary that is sanctifying the gold? ^{Matt 23:18} " and, whoever may swear by the altar, it is nothing; but whoever may swear by the gift that is upon it -- is debtor! ^{Matt 23:19} Fools and blind! For which [is] greater, the gift, or the altar that is sanctifying the gift? ^{Matt 23:20} "He therefore who did swear by the altar, does swear by it, and by all things on it; ^{Matt 23:21} and he who did swear by the sanctuary, does swear by it, and by Him who is dwelling in it; ^{Matt 23:22} and he who did swear by the heaven, does swear by the throne of God, and by Him who is sitting upon it.

^{Matt 23:23} "Woe to you, Scribes and Pharisees, hypocrites! Because you give tithe of the mint, and the dill, and the cumin, and did neglect the weightier things of the Law -- the judgment, and the kindness, and the faith; these it behoved [you] to do, and those not to neglect. ^{Matt 23:24} "Blind guides! Who are straining out the gnat, and the camel are swallowing.

^{Matt 23:25} "Woe to you, Scribes and Pharisees, hypocrites! Because you make clean the outside of the cup and the plate, and within they are full of rapine and incontinence. ^{Matt 23:26} "Blind Pharisee! Cleanse first the inside of the cup and the plate, that the outside of them also may become clean.

^{Matt 23:27} "Woe to you, Scribes and Pharisees, hypocrites! Because you are like to whitewashed sepulchres, which outwardly indeed do appear beautiful, and within are full of bones of dead men, and of all uncleanness; ^{Matt 23:28} so also you outwardly indeed do appear to men righteous, and within you are full of hypocrisy and lawlessness.

^{Matt 23:29} "Woe to you, Scribes and Pharisees, hypocrites! Because you build the sepulchres of the prophets, and adorn the tombs of the righteous, ^{Matt 23:30} and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. ^{Matt 23:31} So that you testify to yourselves, that you are sons of them who did murder the prophets; ^{Matt 23:32} and you -- you fill up the measure of your fathers. ^{Matt 23:33} "Serpents! Brood of vipers! How may you escape from the judgment of the Gehenna? ^{Matt 23:34} "Because of this, lo, I send to you prophets, and wise men, and scribes, and of them you will kill and crucify, and of them you will scourge in your synagogues, and will pursue from city to city; ^{Matt 23:35} that on you may come all the righteous blood being poured out on the earth from the blood of Abel the righteous, unto the blood of Zechariah son of Barachias, whom you murdered between the sanctuary and the altar: ^{Matt 23:36} verily I say to you, all these things shall come upon this generation.

^{Matt 23:37} "Jerusalem, Jerusalem, that is killing the prophets, and stoning those sent unto you, how often did I will to gather your children together, as a hen does gather her own chickens under the wings, and you did not will. ^{Matt 23:38} Lo, left desolate to you is your house; ^{Matt 23:39} for I say to you, you may not see me henceforth, till you may say, Blessed [is] he who is coming in the name of the Lord."

^{Mark 12:38} And he was saying to them in his teaching, "Beware of the scribes, who will in long robes to walk, and love salutations in the Market-places, ^{Mark 12:39} and first seats in the synagogues, and first couches in suppers, ^{Mark 12:40} who are devouring the widows" houses, and for a pretense are making long prayers; these shall receive more abundant judgment."

^{Luke 11:37} And in [his] speaking, a certain Pharisee was asking him that he might dine with him, and having gone in, he reclined (at dinner), ^{Luke 11:38} and the Pharisee having seen, did wonder that he did not first baptize himself before the dinner,^{Luke 11:39} And the Lord said unto him, "Now do ye, the Pharisees, the outside of the cup and of the plate make clean, but your inward part is full of rapine and wickedness; ^{Luke 11:40} unthinking! did not He who made the outside also the inside make?^{Luke 11:41} But what you have give you [as] alms, and, lo, all things are clean to you.

^{Luke 11:42} "But Woe to you, the Pharisees, because you tithe the mint, and the rue, and every herb, and you pass by the judgment, and the love of God; these things it is beneficial to do, and those not to be neglecting."^{Luke 11:43} Woe to you, the Pharisees, because you love the first seats in the synagogues, and the salutations in the Market-places.^{Luke 11:44} Woe to you, scribes and Pharisees, hypocrites, because you are as the unseen tombs, and the men walking above have not known."

^{Luke 11:45} And one of the lawyers answering, said to him, "Teacher, these things saying, us also you do insult;" ^{Luke 11:46} and he said, "And to you, the lawyers, "Woe! because you burden men with burdens grievous to be borne, and ye yourselves with one of your fingers do not touch the burdens. ^{Luke 11:47} "Woe to you, because you build the tombs of the prophets, and your fathers killed them.^{Luke 11:48} Then do you testify, and are well pleased with the works of your fathers, because they indeed killed them, and you do build their tombs; ^{Luke 11:49} because of this also the wisdom of God said: I will send to them prophets, and apostles, and some of them they shall kill and persecute, ^{Luke 11:50} that the blood of all the prophets, that is being poured forth from the foundation of the world, may be required from this generation; ^{Luke 11:51} from the blood of Abel unto the blood of Zechariah, who perished between the altar and the house; yes, I say to you, It shall be required from this generation.

^{Luke 11:52} "Woe to you, the lawyers, because you took away the key of the knowledge; yourselves you did not enter; and those coming in, you did hinder."

^{Luke 11:53} And in his speaking these things unto them, the scribes and the Pharisees began fearfully to urge and to press him to speak about many things, ^{Luke 11:54} laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

^{Luke 20:45} And, all the people hearing, he said to his disciples, ^{Luke 20:46} "Take heed of the scribes, who are wishing to walk in long robes, and are loving salutations in the Markets, and first seats in the synagogues, and first couches in the suppers, ^{Luke 20:47} who devour the houses of the widows, and for a pretence make long prayers, these shall receive more abundant judgment."

Matthew, the writer of the Matthew Gospel, is a Sadducee and therefore treats the Pharisees as rivals; Scribes, of course, those who just copy religious text and in other words fail to see its deeper meaning: Judas Iscariot was a scribe.

^{Matt 23:08} " and you -- you may not be called Rabbi, for one is your leader -- the Christ, and all you are brethren; ^{Matt 23:09} and you may not call [any] your father on the earth, for one is your Father, who is in the heavens, ^{Matt 23:10} nor may you be called leaders, for one is your leader -- the Christ. ^{Matt 23:11} And the greater of you shall be your ministrant, ^{Matt 23:12} and whoever shall exalt himself shall be humbled, and whoever shall humble himself shall be exalted.

^{Matt 23:34} "Because of this, lo, I send to you prophets, and wise men, and scribes, and of them you will kill and crucify, and of them you will scourge in your synagogues, and will pursue from city to city; ^{Matt 23:35} that on you may come all the righteous blood being poured out on the earth from the blood of Abel the righteous,

unto the blood of Zechariah son of Barachias, whom you murdered between the sanctuary and the altar:

(John the Baptist's father was murdered by Judas the Galilean in 6AD as he supported peaceful coexistence with Rome, while waiting for God to bring his promised kingdom. John the Baptist also espoused this.)

^{Matt 23:36} verily I say to you, all these things shall come upon this generation.

unto the blood of Zechariah, who perished between the altar and the house;

yes, I say to you, It shall be required from this generation.

^{Luke 11:52} "Woe to you, the lawyers, because you took away the key of the knowledge; yourselves you did not enter; and those coming in, you did hinder."

Return to index - - - Go to Top

Mar 17AD at age 23 Jesus chooses the monastic path in Qumran rather than Joseph's Zealot path.

^{Luke 02:40} Τὸ δὲ παιδίον ηὔξανεν καὶ ἐκραταιου̃το πληρούμενον σοφίᾳ, καὶ χάρις θεου̃ ἠ̃ν ἐπ' αὐτό.
^{Luke 02:41} Καὶ ἐπορεύοντο οἱ γονει̃ς αὐτου̃ κατ' ἔτος εἰς Ἰερουσαλὴμ τῃ̃ ἑορτῃ̃ του̃ πάσχα.
^{Luke 02:42} καὶ ὅτε ἐγένετο ἐτω̃ν δώδεκα, ἀναβαινόντων αὐτω̃ν κατὰ τὸ ἔθος τη̃ς ἑορτη̃ς
^{Luke 02:43} καὶ τελειωσάντων τὰς ἡμέρας, ἐν τῳ̃ ὑποστρέφειν αὐτοὺς ὑπέμεινεν Ἰησου̃ς ὁ παι̃ς ἐν Ἰερουσαλήμ, καὶ οὐκ ἔγνωσαν οἱ γονει̃ς αὐτου̃.
^{Luke 02:44} νομίσαντες δὲ αὐτὸν εἰ̃ναι ἐν τῃ̃ συνοδίᾳ ἠ̃λθον ἡμέρας ὁδὸν καὶ ἀνεζήτουν αὐτὸν ἐν τοι̃ς συγγενευ̃σιν καὶ τοι̃ς γνωστοι̃ς,
^{Luke 02:45} καὶ μὴ εὑρόντες ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀναζητου̃ντες αὐτόν.
^{Luke 02:46} καὶ ἐγένετο μετὰ ἡμέρας τρει̃ς εὑ̃ρον αὐτὸν ἐν τῳ̃ ἱερῳ̃ καθεζόμενον ἐν μέσῳ τω̃ν διδασκάλων καὶ ἀκούοντα αὐτω̃ν καὶ ἐπερωτω̃ντα αὐτούς·
^{Luke 02:47} ἐξίσταντο δὲ πάντες οἱ ἀκούοντες αὐτου̃ ἐπὶ τῃ̃ συνέσει καὶ ται̃ς ἀποκρίσεσιν αὐτου̃.
^{Luke 02:48} καὶ ἰδόντες αὐτὸν ἐξεπλάγησαν, καὶ εἰ̃πεν πρὸς αὐτὸν ἡ μήτηρ αὐτου̃, Τέκνον, τί ἐποίησας ἡμι̃ν οὕτως; ἰδοὺ ὁ πατήρ σου κἀγὼ ὀδυνώμενοι ἐζητου̃μέν σε.
^{Luke 02:49} καὶ εἰ̃πεν πρὸς αὐτούς, Τί ὅτι ἐζητει̃τέ με; οὐκ ᾔδειτε ὅτι ἐν τοι̃ς του̃ πατρός μου δει̃ εἰ̃ναί με;
^{Luke 02:50} καὶ αὐτοὶ οὐ συνη̃καν τὸ ῥη̃μα ὃ ἐλάλησεν αὐτοι̃ς.
^{Luke 02:51} ἠ̃ν ὑποτασσόμενος αὐτοι̃ς. καὶ ἡ μήτηρ αὐτου̃ διετήρει πάντα τὰ ῥήματα ἐν τῃ̃ καρδίᾳ αὐτη̃ς.
^{Luke 02:52} Καὶ Ἰησου̃ς προέκοπτεν [ἐν τη̃]ͅ σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῳ̃ καὶ ἀνθρώποις.

^{Luke 02:40} And the child grew and was strengthened in spirit, being filled with wisdom, and the grace of God was upon him.

^{Luke 02:41} And his parents were going yearly to Jerusalem, at the feast of the passover, ^{Luke 02:42} and when he became twelve years old, they having gone up to Jerusalem, according to the custom of the feast, ^{Luke 02:43} and having finished the days, in their returning the child Jesus remained behind in Jerusalem, and Joseph and his mother did not know, ^{Luke 02:44} and, having supposed him to be in the company, they went a day's journey, and were seeking him among the kindred and among the acquaintances, ^{Luke 02:45} and not having found him, they turned back to Jerusalem seeking him.

^{Luke 02:46} And it came to pass, after three days, they found him in the temple, sitting in the midst of the teachers, both hearing them and questioning them, ^{Luke 02:47} and all those hearing him were astonished at his understanding and answers.

^{Luke 02:48} And, having seen him, they were amazed, and his mother said unto him, "Child, why did you thus to us? lo, your father and I, sorrowing, were seeking you."

^{Luke 02:49} And he said unto them, "Why [is it] that you were seeking me? did you not know that in the things of my Father it is necessary for me to be?" ^{Luke 02:50} and they did not understand the saying that he speaks to them, ^{Luke 02:51} and he went down with them, and came to Nazareth, and he was subject to them, and his mother was keeping all these sayings in her heart,

^{Luke 02:52} and Jesus was advancing in wisdom, and in stature, and in favor with God and men.

^{Luke 02:40} And the child grew and was strengthened in spirit, being filled with wisdom, and the grace of God was upon him.

^{Luke 02:41} And his parents were going yearly to Jerusalem, at the feast of the passover, ^{Luke 02:42} and when twelve years had past (not the translation 'when he became twelve years old')

6AD was the year that Rome took over Judea and it became known as the the Age of Wrath DSS CD1

Since Jesus was twelve in 6AD, then twelve years later by inclusive counting he would be Age 23 and the year would be 17AD,

they having gone up to Jerusalem, according to the custom of the feast, ^{Luke 02:43} and having finished the days, in their returning the child Jesus remained behind in Jerusalem, and Joseph and his mother did not know, ^{Luke 02:44} and, having supposed him to be in the company, they went a day's journey, and were seeking him among the kindred and among the acquaintances, ^{Luke 02:45} and not having found him, they turned back to Jerusalem seeking him.

Jesus has stayed on in Jerusalem to be tested as an initiate to the monastery. Joseph wanted him to be a Zealot like him and thus the story of thinking that Jesus was following.

^{Luke 02:48} And, having seen him, they were amazed, and his mother said unto him, "Child, why did you thus to us? lo, your father and I, sorrowing, were seeking you."

^{Luke 02:49} And he said unto them, "Why [is it] that you were seeking me? did you not know that in the things of my Father it is necessary for me to be?"

The Father is Eleazar the Sadducee High Priest in his last year. Eleazar was willing to accept Jesus' legitimacy, as the Essene Simeon had at his birth, but he suspected that when he was replaced by a Pharisee that Jesus would lose that opportunity.

^{Luke 02:50} and they did not understand the saying that he speaks to them, ^{Luke 02:51} and he (Jesus) went down with them (the elders of the Church), and came to Nazareth (Nazara: the area near Mird), and he was subject to them (the elders),

and his mother was keeping all these sayings in her heart

Mary is surprised that Jesus has been accepted since he was illegitimate.,

^{Luke 02:52} and Jesus was advancing in wisdom, and in stature, and in favor with God and men.

Jesus remains in the monastery until 29AD when he emerged to fulfill his duty to be married and produce a son.

Return to index - - - Go to Top

The Unjust Steward (Josephus Jewish War 2.8.2 "Stewards are appointed to superintend the affairs of the community, these are chosen by the general body." The symbols of the three Church groups were wheat, barley, and oil. (Revelation 6:06). There were 10 provinces: Parthians, Medes, Elamites, Babylon, Cappadocia and Pontus, Phrygia, and Pamphylia, Egypt, Cyrene, and Rome. He is unjust because he is not allowing the same rights to Gentiles as to Jews. (Acts 2:9-11).
^{Luke 16:01} Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητάς, Ἄνθρωπός τις ἠ̃ν πλούσιος ὃς εἰ̃χεν οἰκονόμον, καὶ οὑ̃τος διεβλήθη αὐτῳ̃ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτου̃. ^{Luke 16:02} καὶ φωνήσας αὐτὸν εἰ̃πεν αὐτῳ̃, Τί του̃το ἀκούω περὶ σου̃; ἀπόδος τὸν λόγον τη̃ς οἰκονομίας σου, οὐ γὰρ δύνῃ ἔτι οἰκονομει̃ν. ^{Luke 16:03} εἰ̃πεν δὲ ἐν ἑαυτῳ̃ ὁ οἰκονόμος, Τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρει̃ται τὴν οἰκονομίαν ἀπ' ἐμου̃; σκάπτειν οὐκ ἰσχύω, ἐπαιτει̃ν αἰσχύνομαι. ^{Luke 16:04} ἔγνων τί ποιήσω, ἵνα ὅταν μετασταθω̃ ἐκ τη̃ς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους ἑαυτω̃ν. ^{Luke 16:05} καὶ προσκαλεσάμενος ἕνα ἕκαστον τω̃ν χρεοφειλετω̃ν του̃ κυρίου ἑαυτου̃ ἔλεγεν τῳ̃ πρώτῳ, Πόσον ὀφείλεις τῳ̃ κυρίῳ μου; ^{Luke 16:06} ὁ δὲ εἰ̃πεν, Ἑκατὸν βάτους ἐλαίου. ὁ δὲ εἰ̃πεν αὐτῳ̃, Δέξαι σου τὰ γράμματα καὶ καθίσας ταχέως γράψον πεντήκοντα. ^{Luke 16:07} ἔπειτα ἑτέρῳ εἰ̃πεν, Σὺ δὲ πόσον ὀφείλεις; ὁ δὲ εἰ̃πεν, Ἑκατὸν κόρους σίτου. λέγει αὐτῳ̃, Δέξαι σου τὰ γράμματα καὶ γράψον ὀγδοήκοντα. ^{Luke 16:08} καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τη̃ς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ του̃ αἰω̃νος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς του̃ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτω̃ν εἰσιν.
^{Luke 16:01} And he said also unto his disciples, "A certain man was rich, who had a steward, and he was accused to him as scattering his goods; ^{Luke 16:02} and having called him, he said to him, What [is] this I hear about you? render the account of your stewardship, for you may not any longer be steward." ^{Luke 16:03} "And the steward said in himself, What shall I do, because my lord does take away the stewardship from me? to dig I am not able, to beg I am ashamed: -- ^{Luke 16:04} I have known what I shall do, that, when I may be removed from the stewardship, they may receive me to their houses". ^{Luke 16:05} " and having called near each one of his lord's debtors, he said to the first, How much do you owe to my lord? ^{Luke 16:06} and he said, A hundred baths of oil; and he said to him, Take your bill, and having sat down write fifty." ^{Luke 16:07} "Afterward to another he said, And you, how much do you owe? and he said, A hundred cors of wheat; and he said to him, Take your bill, and write eighty." ^{Luke 16:08} "And the lord commended the unrighteous steward that he did prudently, because the sons of this age are more prudent than the sons of the light, in respect to their generation."
Therapeut holy number of 40 came from the number of days that it rained on Noah's ark, the number of days Moses spent on the mountain, and the number of days that the Israelites wandered in the desert, etc. Clearly the promised land of freedom from the Romans would be after forty years, thus the unfortunate slaughter of the people who followed the Therapeut leader Theudas-Barabbas across the Jordan river: Acts 5:36 confirmed in Josephus Antiquities of the Jews 20.5.1: "Concerning Theudas and these sons of Judas the Galilean - Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive." (The significant numbers are 10, 5, 8 which when multiplied by the ten provinces are 100, 50, and 80. They represent periods of study for each level, when divided into 40 give 4, 8, and 5 that represent the period of study. An increase period of study reduced the possible revenue.) ^{Luke 16:01} And he said also unto his disciples, "A certain man was rich (using the continuing metaphor of the Sadducees being tax collectors, this is the High Priest Eleazer 16-17 AD), who had a steward, and he was accused to him as scattering his goods (the scattered goods are the ten provinces of Jewish Diaspora: those scattered abroad); ^{Luke 16:02} and having called him, he said to him, What [is] this I hear about you? render the account of your stewardship, for you may not any longer be steward." ^{Luke 16:03} "And the steward said in himself, What shall I do, because my lord does take away the stewardship from me? to dig I am not able, (The 'digging' references the initiation of an Essene initiate: Josephus Jewish Wars 2.8.7 "But now if any one hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment." - the hatchet is to bury their excrement.) to beg I am ashamed (the pilgrims who visited the Essene monastery on holy days were required to bring a gift such as grain, thus he, being made poor, would have to come empty handed, therefore ashamed.): -- ^{Luke 16:04} I have known what I shall do, that, when I may be removed from the stewardship, they may receive me to their houses". ^{Luke 16:05} " and having called near each one of his lord's debtors, ( DSS 4Q159 "the money of valuation that a man gives as ransom for his life shall be a half shekel. He shall give it only once in his life.", however those wishing to be initiates would pay more based on the length of their training.) style="font-style:italic;">he said to the first, How much do you owe to my lord? ^{Luke 16:06} and he said, A hundred baths of oil; and he said to him, Take your bill, and having sat down write fifty." (Oil is symbolic for lay ascetics as opposed to the Essene monastics who abhorred oil because it made them look sweaty (Ezekiel 44:18 and Josephus Jewish War: "They consider oil defiling and if anyone accidentally come in contact with it, he wipes his body; because squalid skin they think to be good"). Oil is synonymous with 'chrism' where oil is used to draw the sign on their foreheads. Their term of study was originally 40/10 thus a 4 year interval, that is increased by two times to an 8 year intervals thus making only half revenue.) ^{Luke 16:07} "Afterward to another he said, And you, how much do you owe? and he said, A hundred cors of wheat; and he said to him, Take your bill, and write eighty." (Wheat is symbolic of the married lay members. Their period of study was also 4 years, now increased by one year giving 5 years with 20 per cent less revenue.) ^{Luke 16:08} "And the lord commended the unrighteous steward that he did prudently, because the sons of this age (The Therapeuts following the cycle of 40 years) are more prudent than the sons of the light (The group established by John the Baptist.), in respect to their generation."
Return to index - - - Go to Top

Mar AD23 Reference to Galilean (Joseph) killed by Pilate (6AD equals year 1 of the Age of Wrath DSS CD1) (Year 18 +5 (for the Age of Wrath) = Year 23AD for the death of Joseph) Mary is now a Widow
^{Luke 13:01} Παρη̃σαν δέ τινες ἐν αὐτῳ̃ τῳ̃ καιρῳ̃ ἀπαγγέλλοντες αὐτῳ̃ περὶ τω̃ν Γαλιλαίων ὡ̃ν τὸ αἱ̃μα Πιλα̃τος ἔμιξεν μετὰ τω̃ν θυσιω̃ν αὐτω̃ν. ^{Luke 13:02} καὶ ἀποκριθεὶς εἰ̃πεν αὐτοι̃ς, Δοκει̃τε ὅτι οἱ Γαλιλαι̃οι οὑ̃τοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο, ὅτι ταυ̃τα πεπόνθασιν; ^{Luke 13:03} οὐχί, λέγω ὑμι̃ν, ἀλλ' ἐὰν μὴ μετανοη̃τε πάντες ὁμοίως ἀπολει̃σθε. ^{Luke 13:04} ἢ ἐκει̃νοι οἱ δέκα ὀκτὼ ἐφ' οὓς ἔπεσεν ὁ πύργος ἐν τῳ̃ Σιλωὰμ καὶ ἀπέκτεινεν αὐτούς, δοκει̃τε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικου̃ντας Ἰερουσαλήμ; ^{Luke 13:05} οὐχί, λέγω ὑμι̃ν, ἀλλ' ἐὰν μὴ μετανοη̃τε πάντες ὡσαύτως ἀπολει̃σθε. ^{Luke 13:10} ́Αξιρξ; ἌΗν δὲ διδάσκων ἐν μιᾳ̃ τω̃ν συναγωγω̃ν ἐν τοι̃ς σάββασιν. ^{Luke 13:11} καὶ ἰδοὺ γυνὴ πνευ̃μα ἔχουσα ἀσθενείας ἔτη δέκα ὀκτώ, καὶ ἠ̃ν συγκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές. ^{Luke 13:12} ἰδὼν δὲ αὐτὴν ὁ Ἰησου̃ς προσεφώνησεν καὶ εἰ̃πεν αὐτῃ̃, Γύναι, ἀπολέλυσαι τη̃ς ἀσθενείας σου, ^{Luke 13:13} καὶ ἐπέθηκεν αὐτῃ̃ τὰς χει̃ρας· καὶ παραχρη̃μα ἀνωρθώθη, καὶ ἐδόξαζεν τὸν θεόν. ^{Luke 13:16} ταύτην δὲ θυγατέρα Ἀβραὰμ οὐ̃σαν, ἣν ἔδησεν ὁ Σατανα̃ς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθη̃ναι ἀπὸ του̃ δεσμου̃ τούτου τῃ̃ ἡμέρᾳ του̃ σαββάτου; ^{Luke 13:17} καὶ ταυ̃τα λέγοντος αὐτου̃ κατῃσχύνοντο πάντες οἱ ἀντικείμενοι αὐτῳ̃, καὶ πα̃ς ὁ ὄχλος ἔχαιρεν ἐπὶ πα̃σιν τοι̃ς ἐνδόξοις τοι̃ς γινομένοις ὑπ' αὐτου̃.
^{Luke 13:01} And there were present certain at that time, telling him about the Galileans, whose blood Pilate did mingle with their sacrifices; ^{Luke 13:02} and Jesus answering said to them, "Think you that these Galileans became sinners beyond all the Galileans, because they have suffered such things?" ^{Luke 13:03} "No -- I say to you, but, if you may not reform, all you even so shall perish." ^{Luke 13:04} "Or those eighteen, on whom the tower in Siloam fell, and killed them; think you that these became debtors beyond all men who are dwelling in Jerusalem?^{Luke 13:05} No -- I say to you, but, if you may not reform, all you in like manner shall perish." ^{Luke 13:10} And he was teaching in one of the synagogues on the Sabbath, ^{Luke 13:11} and lo, there was a woman having a spirit of infirmity eighteen years, and she was bowed together, and not able to bend back at all, ^{Luke 13:12} and Jesus having seen her, did call [her] near, and said to her, "Woman, you have been loosed from your infirmity;" ^{Luke 13:13} and he laid on her [his] hands, and presently she was set upright, and was glorifying God. ^{Luke 13:16} And this one, being a daughter of Abraham, whom the Satan bound, lo, eighteen years, did it not behove to be loosed from this bond on the Sabbath-day?" ^{Luke 13:17} And he saying these things, all who were opposed to him were being ashamed, and all the multitude were rejoicing over all the glorious things that are being done by him.
^{Luke 13:01} And there were present certain at that time, telling him about the Galileans, whose blood Pilate did mingle with their sacrifices; ^{Luke 13:02} and Jesus answering said to them, "Think you that these Galileans became sinners beyond all the Galileans, because they have suffered such things?" ^{Luke 13:03} "No -- I say to you, but, if you may not reform, all you even so shall perish." ^{Luke 13:04} "Or those eighteen, on whom the tower in Siloam fell, and killed them; think you that these became debtors beyond all men who are dwelling in Jerusalem? (In Greek text ten & eight (18) is an adjective with no noun, therefore is an assumed year, thus the 18th year of the age of Wrath with year 1 gives 18 + 5= 23AD.) ^{Luke 13:05} No -- I say to you, but, if you may not reform, all you in like manner shall perish." This tirade is referring to this stupid action by Pilate which resulted in Joseph's death that can be seen by Luke13:10-17: Josephus Jewish War 2.9.4 4. After this he raised another disturbance, by expending that sacred treasure which is called Corban (Church money) upon aqueducts, whereby he brought water from the distance of four hundred furlongs. At this the multitude had indignation; and when Pilate was come to Jerusalem, they came about his tribunal, and made a clamor at it. Now when he was apprized aforehand of this disturbance, he mixed his own soldiers in their armor with the multitude, and ordered them to conceal themselves under the habits of private men, and not indeed to use their swords, but with their staves to beat those that made the clamor. He then gave the signal from his tribunal to do as he had bidden them] Now the Jews were so sadly beaten, that many of them perished by the stripes they received, and many of them perished as trodden to death by themselves; by which means the multitude was astonished at the calamity of those that were slain, and held their peace. ^{Luke 13:10} And he was teaching in one of the synagogues on the Sabbath, ^{Luke 13:11} and lo, there was a woman having a spirit of infirmity eighteen years, and she was bowed together, and not able to bend back at all, ^{Luke 13:12} and Jesus having seen her, did call [her] near, and said to her, "Woman, you have been loosed from your infirmity;" ^{Luke 13:13} and he laid on her [his] hands, and presently she was set upright, and was glorifying God. ^{Luke 13:16} And this one, being a daughter of Abraham, whom the Satan bound, lo, eighteen years, did it not behove to be loosed from this bond on the Sabbath-day?" ^{Luke 13:17} And he saying these things, all who were opposed to him were being ashamed, and all the multitude were rejoicing over all the glorious things that are being done by him. The "for 18 years" means the same as above: "at the eighteenth year of the Age of Wrath". "With a spirit of infirmity" is not old and decrepit, but rather Jesus confirms that Mother Mary in now a member of the esteemed widow class because her husband is dead." This lines up with her sons conceived six years apart (7 year interval) we can know their birthdays: Jesus: 7BC, James the Just: 1AD, Joses-Barnabas, 8 AD, Jude, in 15 AD, and Simon-Silas 21AD. (See The names of Jesus' brothers.) Assuming Mother Mary was 18 when espoused to Joseph in 8BC, her age at Joseph's death would be (18+7(to 1BC)+no zero+5(to 6AD)+18), 48 years old! In Widow's coin Jesus proposes adding 2 years (two mites) to qualify her to the widow's class that begins at age of 50.
Return to index - - - Go to Top

The Barren Fig Tree
^{Luke 13:06} Ἔλεγεν δὲ ταύτην τὴν παραβολήν· Συκη̃ν εἰ̃χέν τις πεφυτευμένην ἐν τῳ̃ ἀμπελω̃νι αὐτου̃, καὶ ἠ̃λθεν ζητω̃ν καρπὸν ἐν αὐτῃ̃ καὶ οὐχ εὑ̃ρεν. ^{Luke 13:07} εἰ̃πεν δὲ πρὸς τὸν ἀμπελουργόν, Ἰδοὺ τρία ἔτη ἀφ' οὑ̃ ἔρχομαι ζητω̃ν καρπὸν ἐν τῃ̃ συκῃ̃ ταύτῃ καὶ οὐχ εὑρίσκω. ἔκκοψον [οὐ̃ν] αὐτήν· ἱνατί καὶ τὴν γη̃ν καταργει̃; ^{Luke 13:08} ὁ δὲ ἀποκριθεὶς λέγει αὐτῳ̃, Κύριε, ἄφες αὐτὴν καὶ του̃το τὸ ἔτος, ἕως ὅτου σκάψω περὶ αὐτὴν καὶ βάλω κόπρια· ^{Luke 13:09} κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον — εἰ δὲ μήγε, ἐκκόψεις αὐτήν.
^{Luke 13:06} And he speaks this parable: "A certain one had a fig-tree planted in his vineyard, and he came seeking fruit in it, and he did not find; ^{Luke 13:07} and he said unto the vine-dresser, Lo, three years I come seeking fruit in this fig-tree, and do not find, cut it off, why also the ground does it render useless? ^{Luke 13:08} "And he answering said to him, Sir, suffer it also this year, till that I may dig about it, and cast in dung; ^{Luke 13:09} and if indeed it may bear fruit --; and if not so, thereafter you shall cut it off."
^{Luke 13:06} And he speaks this parable: "A certain one had a fig-tree planted in his vineyard, and he came seeking fruit in it, and he did not find; ^{Luke 13:07} and he said unto the vine-dresser, Lo, three years I come seeking fruit in this fig-tree, and do not find, cut it off, why also the ground does it render useless? ^{Luke 13:08} "And he answering said to him, Sir, suffer it also this year, till that I may dig about it, and cast in dung; ^{Luke 13:09} and if indeed it may bear fruit --; and if not so, thereafter you shall cut it off." Jesus is disgusted with the Fig Tree party (the Zealots) at his father's death in 23AD and says that he will give it three more years before he will see it dissolved. It foreshadows the The Cursing the fig tree just before the Crucifixion. The mention of three years means that it is almost certainly an addition as the three years is cleverly put in to represent his three year ministry which does not begin until 31AD. Clearly the message of this parable is manure!
Return to index - - - Go to Top

26AD John the Baptist as Pope (age 33)
^{John 01:06} Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεου̃, ὄνομα αὐτῳ̃ Ἰωάννης· ^{John 01:07} οὑ̃τος ἠ̃λθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ του̃ φωτός, ἵνα πάντες πιστεύσωσιν δι' αὐτου̃. ^{John 01:08} οὐκ ἠ̃ν ἐκει̃νος τὸ φω̃ς, ἀλλ' ἵνα μαρτυρήσῃ περὶ του̃ φωτός. ^{John 01:09} Ἦν τὸ φω̃ς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον. ^{John 01:10} ἐν τῳ̃ κόσμῳ ἠ̃ν, καὶ ὁ κόσμος δι' αὐτου̃ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. ^{John 01:11} εἰς τὰ ἴδια ἠ̃λθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. ^{John 01:12} ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοι̃ς ἐξουσίαν τέκνα θεου̃ γενέσθαι, τοι̃ς πιστεύουσιν εἰς τὸ ὄνομα αὐτου̃, ^{John 01:13} οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλ' ἐκ θεου̃ ἐγεννήθησαν.
^{John 01:06} There came a man -- having been sent from God -- whose name [is] John, ^{John 01:07} this one came for testimony, that he might testify about the Light, that all might believe through him; ^{John 01:08} that one was not the Light, but -- that he might testify about the Light. ^{John 01:09} He was the true Light, which does enlighten every man, coming to the world; ^{John 01:10} in the world he was, and the world through him was made, and the world did not know him: ^{John 01:11} to his own things he came, and his own people did not receive him; ^{John 01:12} but as many as did receive him to them he gave authority to become sons of God -- to those believing in his name, ^{John 01:13} who -- not of blood nor of a will of flesh, nor of a will of man but -- of God were begotten.
A description of John the Baptist in the Dead Sea Scrolls: Cairo-Damascus Document Chapter 1.5-16: And in the Age of Wrath ... they perceived their iniquity and recognized that they were guilty men, yet for twenty years they were like blind men groping for the way. And God observed their deeds, that they sought Him with a whole heart, and raised for them a Teacher of Righteousness to guide them in he way of His Heart. (6AD + 20) The year 26AD is the same year that Pontius Pilate became the Prefect of Judaea as shown on the Pilate Stone. After the poetic and profound explanation of the creation of all life in John 01:01-05 and interspersed further on, the narrative suddenly stops with a reference to John the Baptist. This goes to the effort of the Church under Matthew to remove references to the work and name of Simon Magus, who had left in the Schism of the Churches. This revision may have been done by John who mentions himself in Revelation or by his twin brother James. Since both were adopted sons of Zebedee (Simon Magus), they would have been been familiar with Simon's philosophy, but had rejected it for the more dogmatic Ananus the Younger (Zacchaeus) in the Clementines. (See Clementines: James Niceta and John Aquila and Zacchaeus) This being a Gospel about Jesus, it is a surprise to find John the Baptist in this primary position and not Jesus. This demonstrates that John the Baptist was far more than a man in rags in the desert, but the most important figure of the time until put in prison by Herod Antipas and executed. Jesus clearly gained three of his disciples from John the Baptist: Andrew, Philip, and Peter; and also joined with Nathaniel (Jonathan Annas). (See John 01:35-40, two disciples of John leave him and follow Jesus.) ^{John 01:06} There came a man -- having been sent from God -- called John (John the Baptist), Previous to this would have been a statement about the Third Level of creation being also Man and its complementary force Woman, or Light and its complementary force Water. ^{John 01:07} this one came for testimony, that he might testify about the Light, that all might believe through him. The Essenes called themselves the Sons of Light CD 4Q267 and by this they endorsed the concept explained here. ^{John 01:08} He was not the Light, but -- that he might testify about the Light. ^{John 01:09} The true Light it is that which enlightens every man, coming to the world. ^{John 01:10} In the world always-existing is (the Light), and the world through it was made, and the world did not know it. The true nature of Man is Light, which is a reflection of the Second Force, Voice, which in turn is a reflection of the First Force Mind. Sophia, Intelligence, the consort of Hestos journeys down to the Third Level thinking that the Man that shines with Light must be her Son. She becomes entrapped when she forgets her true nature as in the "The Hymn of the Pearl". She, like all men and women, must find his/her true nature within, in order to return to God, Hestos. Man and Woman can shine with Light, but Light is merely the emanation of God and not God himself. ^{John 01:11} He (John) came to his own (the Hebrews), and his own did not receive him; John was a Zadokite priest of the highest order and came at a time when the Kingdom of God would appear on Earth, defeating the Romans and creating a new Jewish world. John turned out to be a disappointment to the Zealots because he left it up to God to chose how this Kingdom would arrive. He shunned the rich and powerful priesthood and preached to Jews and Gentiles, although requiring that they be made Jewish by circumcision. Thus like Jesus he was rejected by the Pharisees. ^{John 01:12} but as many as did receive him (Hebrews and Gentiles) to them he gave authority to become 'sons of God' (like the Essenes, being thus like Adam, a son of God) -- to those believing in his name (the Name of God), ^{John 01:13} who -- not of blood (open to any race) nor of a will of flesh (to suppress physical nature), nor of a will of man (to be freemen/women) but -- of God were begotten (by baptism, which John established). Philo of Alexandria confirms: "there is not a single slave among the Essenes, but they are all free" (Every Good Man is Free, XII.79, Philo of Alexandria). John the Baptist called here a representative of the 'Light' and then he was killed, Jesus replaces him as the 'Word'.
Return to index - - - Go to Top

Ministry of John the Baptist 27-29AD (age 35)
^{Matt 03:01} Ἐν δὲ ται̃ς ἡμέραις ἐκείναις παραγίνεται Ἰωάννης ὁ βαπτιστὴς κηρύσσων ἐν τῃ̃ ἐρήμῳ τη̃ς Ἰουδαίας ^{Matt 03:02} [καὶ] λέγων, Μετανοει̃τε, ἤγγικεν γὰρ ἡ βασιλεία τω̃ν οὐρανω̃ν. ^{Matt 03:03} οὑ̃τος γάρ ἐστιν ὁ ῥηθεὶς διὰ Ἠσαΐου του̃ προφήτου λέγοντος, Φωνὴ βοω̃ντος ἐν τῃ̃ ἐρήμῳ, Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιει̃τε τὰς τρίβους αὐτου̃. ^{Matt 03:04} Αὐτὸς δὲ ὁ Ἰωάννης εἰ̃χεν τὸ ἔνδυμα αὐτου̃ ἀπὸ τριχω̃ν καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτου̃, ἡ δὲ τροφὴ ἠ̃ν αὐτου̃ ἀκρίδες καὶ μέλι ἄγριον. ^{Matt 03:05} τότε ἐξεπορεύετο πρὸς αὐτὸν Ἰεροσόλυμα καὶ πα̃σα ἡ Ἰουδαία καὶ πα̃σα ἡ περίχωρος του̃ Ἰορδάνου, ^{Matt 03:06} ἐν τῳ̃ Ἰορδάνῃ ποταμῳ̃ ὑπ' αὐτου̃ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτω̃ν. ^{Matt 03:07} Ἰδὼν δὲ πολλοὺς τω̃ν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτου̃ εἰ̃πεν αὐτοι̃ς, Γεννήματα ἐχιδνω̃ν, τίς ὑπέδειξεν ὑμι̃ν φυγει̃ν ἀπὸ τη̃ς μελλούσης ὀργη̃ς; ^{Matt 03:08} ποιήσατε οὐ̃ν καρπὸν ἄξιον τη̃ς μετανοίας· ^{Matt 03:09} καὶ μὴ δόξητε λέγειν ἐν ἑαυτοι̃ς, Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμι̃ν ὅτι δύναται ὁ θεὸς ἐκ τω̃ν λίθων τούτων ἐγει̃ραι τέκνα τῳ̃ Ἀβραάμ. ^{Matt 03:10} ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τω̃ν δένδρων κει̃ται· πα̃ν οὐ̃ν δένδρον μὴ ποιου̃ν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πυ̃ρ βάλλεται. ^{Matt 03:11} ἐγὼ μὲν ὑμα̃ς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μού ἐστιν, οὑ̃ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμα̃ς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· ^{Matt 03:12} οὑ̃ τὸ πτύον ἐν τῃ̃ χειρὶ αὐτου̃, καὶ διακαθαριει̃ τὴν ἅλωνα αὐτου̃, καὶ συνάξει τὸν σι̃τον αὐτου̃ εἰς τὴν ἀποθήκην [αὐτου̃], τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ. ^{Mark 01:01} Ἀρχὴ του̃ εὐαγγελίου Ἰησου̃ Χριστου̃ [υἱου̃ θεου̃]. ^{Mark 01:02} Καθὼς γέγραπται ἐν τῳ̃ Ἠσαΐᾳ τῳ̃ προφήτῃ, Ιδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου· ^{Mark 01:03} φωνὴ βοω̃ντος ἐν τῃ̃ ἐρήμῳ, Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιει̃τε τὰς τρίβους αὐτου̃—— ^{Mark 01:04} ἐγένετο Ἰωάννης βαπτίζων ἐν τῃ̃ ἐρήμῳ καὶ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιω̃ν. ^{Mark 01:05} καὶ ἐξεπορεύετο πρὸς αὐτὸν πα̃σα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμι̃ται πάντες, καὶ ἐβαπτίζοντο ὑπ' αὐτου̃ ἐν τῳ̃ Ἰορδάνῃ ποταμῳ̃ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτω̃ν. ^{Mark 01:06} καὶ ἠ̃ν ὁ Ἰωάννης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτου̃, καὶ ἐσθίων ἀκρίδας καὶ μέλι ἄγριον. ^{Mark 01:07} καὶ ἐκήρυσσεν λέγων, Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω μου, οὑ̃ οὐκ εἰμὶ ἱκανὸς κύψας λυ̃σαι τὸν ἱμάντα τω̃ν ὑποδημάτων αὐτου̃· ^{Mark 01:08} ἐγὼ ἐβάπτισα ὑμα̃ς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμα̃ς ἐν πνεύματι ἁγίῳ. ^{Luke 03:01} Ἐν ἔτει δὲ πεντεκαιδεκάτῳ τη̃ς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος Ποντίου Πιλάτου τη̃ς Ἰουδαίας, καὶ τετρααρχου̃ντος τη̃ς Γαλιλαίας Ἡρῴδου, Φιλίππου δὲ του̃ ἀδελφου̃ αὐτου̃ τετρααρχου̃ντος τη̃ς Ἰτουραίας καὶ Τραχωνίτιδος χώρας, καὶ Λυσανίου τη̃ς Ἀβιληνη̃ς τετρααρχου̃ντος, ^{Luke 03:02} ἐπὶ ἀρχιερέως Ἅννα καὶ Καϊάφα, ἐγένετο ῥη̃μα θεου̃ ἐπὶ Ἰωάννην τὸν Ζαχαρίου υἱὸν ἐν τῃ̃ ἐρήμῳ. ^{Luke 03:03} καὶ ἠ̃λθεν εἰς πα̃σαν [τὴν] περίχωρον του̃ Ἰορδάνου κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιω̃ν, ^{Luke 03:04} ὡς γέγραπται ἐν βίβλῳ λόγων Ἠσαΐου του̃ προφήτου, Φωνὴ βοω̃ντος ἐν τῃ̃ ἐρήμῳ, Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιει̃τε τὰς τρίβους αὐτου̃. ^{Luke 03:05} πα̃σα φάραγξ πληρωθήσεται καὶ πα̃ν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται τὰ σκολιὰ εἰς εὐθείαν καὶ αἱ τραχει̃αι εἰς ὁδοὺς λείας· ^{Luke 03:06} καὶ ὄψεται πα̃σα σὰρξ τὸ σωτήριον του̃ θεου̃. ^{Luke 03:07} Ἔλεγεν οὐ̃ν τοι̃ς ἐκπορευομένοις ὄχλοις βαπτισθη̃ναι ὑπ' αὐτου̃, Γεννήματα ἐχιδνω̃ν, τίς ὑπέδειξεν ὑμι̃ν φυγει̃ν ἀπὸ τη̃ς μελλούσης ὀργη̃ς; ^{Luke 03:08} ποιήσατε οὐ̃ν καρποὺς ἀξίους τη̃ς μετανοίας· καὶ μὴ ἄρξησθε λέγειν ἐν ἑαυτοι̃ς, Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμι̃ν ὅτι δύναται ὁ θεὸς ἐκ τω̃ν λίθων τούτων ἐγει̃ραι τέκνα τῳ̃ Ἀβραάμ. ^{Luke 03:09} ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τω̃ν δένδρων κει̃ται· πα̃ν οὐ̃ν δένδρον μὴ ποιου̃ν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πυ̃ρ βάλλεται. ^{Luke 03:10} Καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι λέγοντες, Τί οὐ̃ν ποιήσωμεν; ^{Luke 03:11} ἀποκριθεὶς δὲ ἔλεγεν αὐτοι̃ς, Ὁ ἔχων δύο χιτω̃νας μεταδότω τῳ̃ μὴ ἔχοντι, καὶ ὁ ἔχων βρώματα ὁμοίως ποιείτω. ^{Luke 03:12} ἠ̃λθον δὲ καὶ τελω̃ναι βαπτισθη̃ναι καὶ εἰ̃παν πρὸς αὐτόν, Διδάσκαλε, τί ποιήσωμεν; ^{Luke 03:13} ὁ δὲ εἰ̃πεν πρὸς αὐτούς, Μηδὲν πλέον παρὰ τὸ διατεταγμένον ὑμι̃ν πράσσετε. ^{Luke 03:14} ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες, Τί ποιήσωμεν καὶ ἡμει̃ς; καὶ εἰ̃πεν αὐτοι̃ς, Μηδένα διασείσητε μηδὲ συκοφαντήσητε, καὶ ἀρκει̃σθε τοι̃ς ὀψωνίοις ὑμω̃ν. ^{Luke 03:15} Προσδοκω̃ντος δὲ του̃ λαου̃ καὶ διαλογιζομένων πάντων ἐν ται̃ς καρδίαις αὐτω̃ν περὶ του̃ Ἰωάννου, μήποτε αὐτὸς εἴη ὁ Χριστός, ^{Luke 03:16} ἀπεκρίνατο λέγων πα̃σιν ὁ Ἰωάννης, Ἐγὼ μὲν ὕδατι βαπτίζω ὑμα̃ς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὑ̃ οὐκ εἰμὶ ἱκανὸς λυ̃σαι τὸν ἱμάντα τω̃ν ὑποδημάτων αὐτου̃· αὐτὸς ὑμα̃ς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· ^{Luke 03:17} οὑ̃ τὸ πτύον ἐν τῃ̃ χειρὶ αὐτου̃ διακαθα̃ραι τὴν ἅλωνα αὐτου̃ καὶ συναγαγει̃ν τὸν σι̃τον εἰς τὴν ἀποθήκην αὐτου̃, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ. ^{Luke 03:18} Πολλὰ μὲν οὐ̃ν καὶ ἕτερα παρακαλω̃ν εὐηγγελίζετο τὸν λαόν· ^{John 01:19} Καὶ αὕτη ἐστὶν ἡ μαρτυρία του̃ Ἰωάννου, ὅτε ἀπέστειλαν [πρὸς αὐτὸν] οἱ Ἰουδαι̃οι ἐξ Ἰεροσολύμων ἱερει̃ς καὶ Λευίτας ἵνα ἐρωτήσωσιν αὐτόν, Σὺ τίς εἰ̃; ^{John 01:20} καὶ ὡμολόγησεν καὶ οὐκ ἠρνήσατο, καὶ ὡμολόγησεν ὅτι Ἐγὼ οὐκ εἰμὶ ὁ Χριστός. ^{John 01:21} καὶ ἠρώτησαν αὐτόν, Τί οὐ̃ν σύ; Ἠλίας εἰ̃; καὶ λέγει, Οὐκ εἰμί. Ὁ προφήτης εἰ̃ σύ; καὶ ἀπεκρίθη, Οὔ. ^{John 01:22} εἰ̃παν οὐ̃ν αὐτῳ̃, Τίς εἰ̃; ἵνα ἀπόκρισιν δω̃μεν τοι̃ς πέμψασιν ἡμα̃ς· τί λέγεις περὶ σεαυτου̃; ^{John 01:23} ἔφη, Ἐγὼ φωνὴ βοω̃ντος ἐν τῃ̃ ἐρήμῳ, Εὐθύνατε τὴν ὁδὸν κυρίου, καθὼς εἰ̃πεν Ἠσαΐας ὁ προφήτης. ^{John 01:24} Καὶ ἀπεσταλμένοι ἠ̃σαν ἐκ τω̃ν Φαρισαίων. ^{John 01:25} καὶ ἠρώτησαν αὐτὸν καὶ εἰ̃παν αὐτῳ̃, Τί οὐ̃ν βαπτίζεις εἰ σὺ οὐκ εἰ̃ ὁ Χριστὸς οὐδὲ Ἠλίας οὐδὲ ὁ προφήτης; ^{John 01:26} ἀπεκρίθη αὐτοι̃ς ὁ Ἰωάννης λέγων, Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος ὑμω̃ν ἕστηκεν ὃν ὑμει̃ς οὐκ οἴδατε, ^{John 01:27} ὁ ὀπίσω μου ἐρχόμενος, οὑ̃ οὐκ εἰμὶ [ἐγὼ] ἄξιος ἵνα λύσω αὐτου̃ τὸν ἱμάντα του̃ ὑποδήματος.
^{Matt 03:01} And in those days comes John the Baptist, proclaiming in the wilderness of Judea, ^{Matt 03:02} And saying, "Reform, for come near has the kingdom of heaven," ^{Matt 03:03} For this is he who was spoken of by Isaiah the prophet, saying, "A voice of one crying in the wilderness, Prepare you the way of the Lord, straight make you His paths." ^{Matt 03:04} And this John had his clothing of camel's hair, and a girdle of skin round his loins, and his nourishment was locusts and honey of the field. ^{Matt 03:05} Then were going forth unto him Jerusalem (Qumran), and all Judea, and all the region round about the Jordan, ^{Matt 03:06} and they were baptized in the Jordan by him, confessing their sins. ^{Matt 03:07} And having seen many of the Pharisees and Sadducees coming about his baptism, he said to them, "Brood of vipers! Who did show you to flee from the coming wrath? ^{Matt 03:08} Bear, therefore, fruits worthy of the reformation, ^{Matt 03:09} and do not think to say in yourselves, A father we have -- Abraham, for I say to you, that God is able out of these stones to raise children to Abraham, ^{Matt 03:10} and now also, the axe unto the root of the trees is laid, every tree therefore not bearing good fruit is hewn down, and to fire is cast." ^{Matt 03:11} "I indeed do baptize you with water to reformation, but he who after me is coming is mightier than I, of whom I am not worthy to bear the sandals, he shall baptize you with the Holy Spirit and with fire, ^{Matt 03:12} whose fan [is] in his hand, and he will thoroughly cleanse his floor, and will gather his wheat to the storehouse, but the chaff he will burn with fire unquenchable." ^{Mark 01:01} A beginning of the good news of Jesus Christ, Son of God. ^{Mark 01:02} As it has been written in the prophets, "Lo, I send My angel before your face, who shall prepare your way {who shall engineer your road} before you,"-- ^{Mark 01:03} "A voice of one calling in the wilderness, Prepare you the way of the Lord, straight make you his paths,"-- ^{Mark 01:04} John came baptizing in the wilderness, and proclaiming a baptism of reformation -- to remission of sins, ^{Mark 01:05} and there were going forth to him all the region of Judea, and they of Jerusalem (Qumran), and they were all baptized by him in the river Jordan, confessing their sins. ^{Mark 01:06} And John was clothed with camel's hair, and a girdle of skin around his loins, and eating locusts and honey of the field, ^{Mark 01:07} and he proclaimed, saying, "He does come -- who is mightier than I -- after me, of whom I am not worthy -- having stooped down -- to loose the latchet of his sandals; ^{Mark 01:08} I indeed did baptize you with water, but he shall baptize you with the Holy Spirit." ^{Luke 03:01} And in the fifteenth year of the government of Tiberius Caesar -- Pontius Pilate being governor of Judea, and Herod tetrarch of Galilee, and Philip his brother, tetrarch of Ituraea and of the region of Trachonitis, and Lysanias tetrarch of Abilene -- ^{Luke 03:02} Annas and Caiaphas being chief priests -- there came a word of God unto John the son of Zechariah, in the wilderness, ^{Luke 03:03} and he came to all the region round the Jordan, proclaiming a baptism of reformation -- to remission of sins, ^{Luke 03:04} as it has been written in the scroll of the words of Isaiah the prophet, saying, "A voice of one crying in the wilderness, Prepare you the way of the Lord, straight make you His paths; ^{Luke 03:05} every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall become straightness, and the rough become smooth ways; ^{Luke 03:06} and all flesh shall see the salvation of God." ^{Luke 03:07} Then said he to the multitudes coming forth to be baptized by him, "Brood of vipers! who did prompt you to flee from the coming wrath? ^{Luke 03:08} make, therefore, fruits worthy of the reformation, and begin not to say within yourselves, We have a father -- Abraham; for I say to you, that God is able out of these stones to raise children to Abraham; ^{Luke 03:09} and already also the axe unto the root of the trees is laid, every tree, therefore, not making good fruit is cut down, and to fire it is cast." ^{Luke 03:10} And the multitudes were questioning him, saying, "What, then, shall we do?" ^{Luke 03:11} and he answering said to them, "He having two coats -- let him impart to him having none, and he having victuals -- in like manner let him do." ^{Luke 03:12} And there came also tax-gatherers to be baptized, and they said unto him, "Teacher, what shall we do?" ^{Luke 03:13} and he said unto them, "Exact no more than that directed you." ^{Luke 03:14} And questioning him also were those warring, saying, " and we, what shall we do?" and he said unto them, "Do violence to no one, nor accuse falsely, and be content with your wages." ^{Luke 03:15} And the people are looking forward, and all are reasoning in their hearts concerning John, whether or not he may be the Christ; ^{Luke 03:16} John answered, saying to all, "I indeed with water do baptize you, but he comes who is mightier than I, of whom I am not worthy to loose the latchet of his sandals -- he shall baptize you with the Holy Spirit and with fire; ^{Luke 03:17} whose winnowing shovel [is] in his hand, and he will thoroughly cleanse his floor, and will gather the wheat to his storehouse, and the chaff he will burn with fire unquenchable." ^{Luke 03:18} And, therefore, indeed with many other things, exhorting, he was proclaiming good news to the people, ^{John 01:19} And this is the testimony of John, when the Jews sent out of Jerusalem (Qumran) priests and Levites, that they might question him, "Who are you?" ^{John 01:20} and he confessed and did not deny, and confessed -- "I am not the Christ." ^{John 01:21} And they questioned him, "What then? Elijah are you?" and he said, "I am not."-- "The prophet are you?" and he answered, "No." ^{John 01:22} They said then to him, "Who are you, that we may give an answer to those sending us? what do you say concerning yourself?" ^{John 01:23} He said, "I [am] a voice of one crying in the wilderness: Make straight the way of the Lord, as said Isaiah the prophet." ^{John 01:24} And those sent were of the Pharisees, ^{John 01:25} and they questioned him and said to him, "Why, then, do you baptize, if you are not the Christ, nor Elijah, nor the prophet?" ^{John 01:26} John answered them, saying, "I baptize with water, but in midst of you he has stood whom you have not known, this one it is who is coming after me, who has been before me, ^{John 01:27} of whom I am not worthy that I may loose the cord of his sandal."
^{Luke 03:01} And in the fifteenth year of the government of Tiberius Caesar -- Pontius Pilate being governor of Judea, and Herod tetrarch of Galilee, and Philip his brother, tetrarch of Ituraea and of the region of Trachonitis, and Lysanias tetrarch of Abilene (Lysanias was killed by Mark Antony thus ruled by Philip and later by Herod of Chacis) Josephus Antiquities 20.7.1 attests to this: "Claudius bestowed upon Agrippa...Abila, which had been the tetrarchy of Lysanius") -- ^{Luke 03:02} Annas and Caiaphas being chief priests -- there came a word of God unto John the son of Zechariah, in the wilderness, ^{Luke 03:03} and he came to all the region round the Jordan, proclaiming a baptism of reformation -- to remission of sins, Augustus Caesar died in 14AD and Tiberius Caesar became emperor on 18 September 14 AD , but according to Roman law, the first year is counted as the year of succession and not as a year in which he would have reigned. Thus the first year of Tiberius' reign is 15 AD, thus 15th year is 29 AD for the beginning of John the Baptist's revised ministry. (As to the joint priesthood: "Annas and Caiaphas", although Caiaphas is technically High Priest, he is married to the daughter of Annas, so Annas is still in joint control, having also been the previous High Priest.) ^{Matt 03:01} And in those days comes John the Baptist, proclaiming in the wilderness of Judea, ^{Matt 03:02} And saying, "Reform, for come near has the kingdom of heaven," ^{Matt 03:03} For this is he who was spoken of by Isaiah the prophet, saying, "A voice of one crying in the wilderness, Prepare you the way of the Lord, straight make you His paths." ^{Mark 01:01} A beginning of the good news of Jesus Christ, Son of God. ^{Mark 01:02} As it has been written in the prophets, "Lo, I send My angel before your face, who shall prepare your way {who shall engineer your road} before you,"-- ^{Mark 01:03} "A voice of one calling in the wilderness, Prepare you the way of the Lord, straight make you his paths,"-- ^{Luke 03:04} as it has been written in the scroll of the words of Isaiah the prophet, saying, "A voice of one crying in the wilderness, Prepare you the way of the Lord, straight make you His paths; ^{Luke 03:05} every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall become straightness, and the rough become smooth ways; ^{Luke 03:06} and all flesh shall see the salvation of God." ^{John 01:23} He said, "I [am] a voice of one crying in the wilderness: Make straight the way of the Lord, as said Isaiah the prophet." The pesher of Isaiah 40:3-5 is fulfilled - "A voice cries: "In the wilderness prepare the way of the LORD, make straight in the desert a highway for our God. Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain. And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD has spoken." ^{Matt 03:04} And this John had his clothing of camel's hair, and a girdle of skin round his loins, and his nourishment was locusts and honey of the field. ^{Matt 03:05} Then were going forth unto him Jerusalem (Qumran), and all Judea, and all the region round about the Jordan, ^{Matt 03:06} and they were baptized in the Jordan by him, confessing their sins. ^{Mark 01:04} John came baptizing in the wilderness, and proclaiming a baptism of reformation -- to remission of sins, ^{Mark 01:05} and there were going forth to him all the region of Judea, and they of Jerusalem (Qumran), and they were all baptized by him in the river Jordan, confessing their sins. ^{Mark 01:06} And John was clothed with camel's hair, and a girdle of skin around his loins, and eating locusts and honey of the field, John the Baptist is a practicing Nazarite (See his rescue by the Good Samaritan, Jonathan Annas). He is preaching in the wilderness of Judea near the river Jordan. Being near Qumran (the mirror of Jerusalem), many joined him from there. ^{Matt 03:07} And having seen many of the Pharisees and Sadducees coming about his baptism, he said to them, "Brood of vipers! Who did show you to flee from the coming wrath? ^{Matt 03:08} Bear, therefore, fruits worthy of the reformation, ^{Matt 03:09} and do not think to say in yourselves, A father we have -- Abraham, for I say to you, that God is able out of these stones to raise children to Abraham, ^{Luke 03:07} Then said he to the multitudes coming forth to be baptized by him, "Brood of vipers! who did prompt you to flee from the coming wrath? ^{Luke 03:08} make, therefore, fruits worthy of the reformation, and begin not to say within yourselves, We have a father -- Abraham; for I say to you, that God is able out of these stones to raise children to Abraham; John is directing his wrath to those of the Church that object to him baptizing the Diaspora who are not directly descended from Moses, but have Abraham in common. He states that the testicles (stones) of these men through God can produce children worthy of God. ^{Matt 03:10} and now also, the axe unto the root of the trees is laid, every tree therefore not bearing good fruit is hewn down, and to fire is cast." ^{Matt 03:12} whose fan [is] in his hand, and he will thoroughly cleanse his floor, and will gather his wheat to the storehouse, but the chaff he will burn with fire unquenchable." ^{Luke 03:09} and already also the axe unto the root of the trees is laid, every tree, therefore, not making good fruit is cut down, and to fire it is cast." ^{Luke 03:17} whose winnowing shovel [is] in his hand, and he will thoroughly cleanse his floor, and will gather the wheat to his storehouse, and the chaff he will burn with fire unquenchable." John is predicting the coming of God kingdom where all will be accountable and just those who have practiced God's laws will be spared. ^{Matt 03:11} "I indeed do baptize you with water to reformation, but he who after me is coming is mightier than I, of whom I am not worthy to bear the sandals, he shall baptize you with the Holy Spirit and with fire, ^{Mark 01:07} and he proclaimed, saying, "He does come -- who is mightier than I -- after me, of whom I am not worthy -- having stooped down -- to loose the latchet of his sandals; ^{Mark 01:08} I indeed did baptize you with water, but he shall baptize you with the Holy Spirit." ^{Luke 03:16} John answered, saying to all, "I indeed with water do baptize you, but he comes who is mightier than I, of whom I am not worthy to loose the latchet of his sandals -- he shall baptize you with the Holy Spirit and with fire; ^{John 01:26} John answered them, saying, "I baptize with water, but in midst of you he has stood whom you have not known, this one it is who is coming after me, who has been before me, ^{John 01:27} of whom I am not worthy that I may loose the cord of his sandal." John has initiated the concept of baptism, which was based on the Essene ritual washings in Qumran, except that this washing in the river is merely the initiation into the 'Church', which by means of 'Baptism', helps the congregation to reach the Second Level of Creation of 'Voice and Name' (The philosophy of Simon Magus explained). We exist on the the Third Level. John the Baptist is quoted by Josephus (Antiquities of the Jews, 18.5.2) "Baptism would be acceptable to God, if they made use of it, not in order to expiate some sins, but for the purification of the body, provided that the soul was thoroughly purified beforehand by righteousness." The images of 'sandal and 'fire' refer to the presence o God at the 'Burning Bush' of Moses. ^{Luke 03:10} And the multitudes were questioning him, saying, "What, then, shall we do?" ^{Luke 03:11} and he answering said to them, "He having two coats -- let him impart to him having none, and he having victuals -- in like manner let him do." ^{Luke 03:12} And there came also tax-gatherers to be baptized, and they said unto him, "Teacher, what shall we do?" ^{Luke 03:13} and he said unto them, "Exact no more than that directed you." ^{Luke 03:14} And questioning him also were those warring, saying, " and we, what shall we do?" and he said unto them, "Do violence to no one, nor accuse falsely, and be content with your wages." ^{Luke 03:18} And, therefore, indeed with many other things, exhorting, he was proclaiming good news to the people, (Note how John is quoting from the precepts that Jesus expounded in the Sermon on the Mount that was written by Hillel) ^{Luke 03:15} And the people are looking forward, and all are reasoning in their hearts concerning John, whether or not he may be the Christ; ^{John 01:19} And this is the testimony of John, when the Jews sent out of Jerusalem (Qumran) priests and Levites, that they might question him, "Who are you?" ^{John 01:20} and he confessed and did not deny, and confessed -- "I am not the Christ." ^{John 01:21} And they questioned him, "What then? Elijah are you?" and he said, "I am not."-- "The prophet are you?" and he answered, "No." ^{John 01:22} They said then to him, "Who are you, that we may give an answer to those sending us? what do you say concerning yourself?" ^{John 01:24} And those sent were of the Pharisees, ^{John 01:25} and they questioned him and said to him, "Why, then, do you baptize, if you are not the Christ, nor Elijah, nor the prophet?" The elders are asking John if he is Elijah who was prophesied in Malachi 4:5 - "Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD" when God will bring the tribulation before establishing his kingdom on earth. Although he denies it here, his followers will later refer to him as Elijah. The concept of Christ (chrism - the anointing of oil) has nothing to do with John's baptism of water as it relates to the anointing of a descendent of David, which does not apply since John is a Zadokite priest.
Return to index - - - Go to Top

Dec 29AD- Jan 29AD Parable of the Good Samaritan (Jonathan Annas supports him after his deposing by the Zealots)
^{Luke 10:29} ὁ δὲ θέλων δικαιω̃σαι ἑαυτὸν εἰ̃πεν πρὸς τὸν Ἰησου̃ν, Καὶ τίς ἐστίν μου πλησίον; ^{Luke 10:30} ὑπολαβὼν ὁ Ἰησου̃ς εἰ̃πεν, Ἄνθρωπός τις κατέβαινεν ἀπὸἸερουσαλὴμ εἰς Ἰεριχὼ καὶ λῃσται̃ς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπη̃λθον ἀφέντες ἡμιθανη̃. ^{Luke 10:31} κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῃ̃ ὁδῳ̃ ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρη̃λθεν· ^{Luke 10:32} ὁμοίως δὲ καὶ Λευίτης [γενόμενος] κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρη̃λθεν. ^{Luke 10:33} Σαμαρίτης δέ τις ὁδεύων ἠ̃λθεν κατ' αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη, ^{Luke 10:34} καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτου̃ ἐπιχέων ἔλαιον καὶ οἰ̃νον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτη̃νος ἤγαγεν αὐτὸν εἰς πανδοχει̃ον καὶ ἐπεμελήθη αὐτου̃. ^{Luke 10:35} καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν ἔδωκεν δύο δηνάρια τῳ̃ πανδοχει̃ καὶ εἰ̃πεν, Ἐπιμελήθητι αὐτου̃, καὶ ὅ τι ἂν προσδαπανήσῃς ἐγὼ ἐν τῳ̃ ἐπανέρχεσθαί με ἀποδώσω σοι. ^{Luke 10:36} τίς τούτων τω̃ν τριω̃ν πλησίον δοκει̃ σοι γεγονέναι του̃ ἐμπεσόντος εἰς τοὺς λῃστάς; ^{Luke 10:37} ὁ δὲ εἰ̃πεν, Ὁ ποιήσας τὸ ἔλεος μετ' αὐτου̃. εἰ̃πεν δὲ αὐτῳ̃ ὁ Ἰησου̃ς, Πορεύου καὶ σὺ ποίει ὁμοίως.
^{Luke 10:29} And he, willing to declare himself righteous, said unto Jesus, " and who is my neighbor?" ^{Luke 10:30} And Jesus having taken up [the word], said, "A certain man was going down from Jerusalem to Jericho, and fell among robbers, and having stripped him and inflicted blows, they went away, leaving [him] half dead." ^{Luke 10:31} " And by a coincidence a certain priest was going down in that way, and having seen him, he passed over on the opposite side; ^{Luke 10:32} And in like manner also, a Levite, having been about the place, having come and seen, passed over on the opposite side." ^{Luke 10:33} "But a certain Samaritan, journeying, came along him, and having seen him, he was moved with compassion, ^{Luke 10:34} And having come near, he bound up his wounds, pouring on oil and wine, and having lifted him up on his own beast, he brought him to an inn, and was careful of him; ^{Luke 10:35} and on the morrow, going forth, taking out two denaries, he gave to the innkeeper, and said to him, Be careful of him, and whatever you may spend more, I, in my coming again, will give back to you." ^{Luke 10:36} "Who, then, of these three, seems to you to have become neighbor of him who fell among the robbers?" ^{Luke 10:37} and he said, "He who did the kindness with him," then Jesus said to him, "Be going on, and you be doing in like manner."
^{Luke 10:29} And he, willing to declare himself righteous, said unto Jesus, " and who is my neighbor?" ^{Luke 10:30} And Jesus having taken up [the word], said, "A certain man (John the Baptist) was going down from Jerusalem to Jericho, and fell among robbers (Theudas aligned with Zealots), and having stripped him and inflicted blows, they went away, leaving [him] half dead (close to excommunication)." ^{Luke 10:31} " And by a coincidence a certain priest (Simon Magus, being made Pope) was going down in that way, and having seen him, he passed over on the opposite side; ^{Luke 10:32} And in like manner also, a Levite (Judas Iscariot, his levite), having been about the place, having come and seen, passed over on the opposite side." ^{Luke 10:33} "But a certain Samaritan" (Jonathan Annas, a Sadducee, being called a Samaritan because Sadducees, active in the Diaspora, did not consider the Jerusalem temple to be the center of the world. "God does not live in a temple made with hands"- the words of Jonathan as Stephen in Acts 7:48 Also the main mission center was in their abbey in Caesarea in Samaria.) "journeying, came along him, and having seen him, he was moved with compassion, ^{Luke 10:34} And having come near, he bound up his wounds, pouring on oil and wine, and having lifted him up on his own beast, he brought him to an inn, and was careful of him; ^{Luke 10:35} and on the morrow, going forth, taking out two denaries, he gave to the innkeeper, and said to him, Be careful of him, and whatever you may spend more, I, in my coming again, will give back to you." John the Baptist had taught that God would bring about the Restoration, but now he has missed to date on which it is to happen. The Zealot faction who were already dissatisfied with John for not supporting armed conflict have now excommunicated him. Jonathan Annas, the Sadducee (called Samaritan because the Sadducees do not recognize Jerusalem as the center), rescues him. The situation that prompts Jesus' retrospective parable comes from the The Rich Young Man who is Simon Magus justifying his actions against John and asking. "who is my neighbor". The use of oil and wine is symbolic for a lay ascetic as opposed to an Essene one. The action of offering oil and wine raises this parable from a moralistic story about helping a fellow man to John the Baptist's acceptance into the Church as an ascetic. The third Horseman of the Apocalyse is priest with 'beast' being synonymous with the 'horse' or donkey that a priest rode from village to village. The act of placing John on his donkey meant that he gave up his priest position to John, making him Pope with himself as subordinate levite. The ascetics would be under Titus (sons of Ham) and Philip (sons of Shem) and would accept him as their Pope. The inn is synonymous with the Church and the Innkeeper would be Herod Agrippa, who had got himself out of debt after contemplating suicide and being the head of the Herodian Church in opposition to Herod Antipas. who had formed their own Zealot group. The fee of 'two denaries' of this position in the hierarchy is paid for him. John the Baptist held to a perpetual Nazarite existence as evidenced in Luke 01:15 - "for he (John) shall be great before the Lord, and wine and strong drink he may not drink" and Matt 03:06 - "This John had his clothing of camel's hair, and a girdle of skin round his loins, and his nourishment was locusts and honey of the field". Jonathan Annas, shown as Dositheus, in Clementines H.2.23/R.2.8 would be the part of John's organization that had 30 followers. Actually it would be 29 and a half to match the cycle of the Moon with Luna-Helena the one half (a female being worth one-half a man). Simon Magus was not a part of the group, but had influence in it through his consort Luna-Helena and would eventually take it over after John's 'beheading'. ^{Luke 10:36} "Who, then, of these three, seems to you to have become neighbor of him who fell among the robbers?" ^{Luke 10:37} and he said, "He who did the kindness with him," then Jesus said to him, "Be going on, and you be doing in like manner." John the Baptist had succeeded in angering everyone such as Herod Antipas, the High Priests Caiaphas and Ananus, the Therapeuts under Theudas, Simon Magus who was gaining followers. It has been decided to excommunicate him and depose him as Pope. Jonathan Annas , who was one of John's counsel of thirty, took it upon himself to mediate the situation and proposed that he soften his rhetoric and take Jesus on as a subordinate. Jesus was leaving the monastery have a child. This he did reluctantly as will be seen when Jesus goes to be baptized by him (Baptism of Jesus by John at age 35 In the end it did not save him. The moral of the story is not so much as to be a good neighbor, but rather to be acceptive of other Church leaders.
Return to index - - - Go to Top

Mar 29AD The Word (Jesus) becomes flesh by leaving the monastery for the purpose of preserving the David line by marrying.
^{John 01:14} Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμι̃ν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτου̃, δόξαν ὡς μονογενου̃ς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας. ^{John 01:15} Ἰωάννης μαρτυρει̃ περὶ αὐτου̃ καὶ κέκραγεν λέγων, Οὑ̃τος ἠ̃ν ὃν εἰ̃πον, Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρω̃τός μου ἠ̃ν. ^{John 01:16} ὅτι ἐκ του̃ πληρώματος αὐτου̃ ἡμει̃ς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· ^{John 01:17} ὅτι ὁ νόμος διὰ Μωῢσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰἸησου̃ Χριστου̃ ἐγένετο. ^{John 01:18} θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον του̃ πατρὸς ἐκει̃νος ἐξηγήσατο.
^{John 01:14} And the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth. ^{John 01:15} John does testify concerning him, and has cried, saying, "This was he of whom I said, He who after me is coming, has come before me, for he was before me;" ^{John 01:16} and out of his fullness did we all receive, and grace over-against grace; ^{John 01:17} for the law through Moses was given, the grace and the truth through Jesus Christ did come; ^{John 01:18} God no one has ever seen; the only begotten Son, who is on the bosom of the Father -- he did declare.
^{John 01:14} And the Word became flesh, and did tabernacle among us, and we (Jesus with John Mark, the scribe) beheld his glory, glory as of an only begotten of a father, full of grace and truth. ^{John 01:15} John does testify concerning him, and has cried, saying, "This was he of whom I said, He who after me is coming, has come before me, for he was before me;" ^{John 01:16} and out of his fullness did we all receive, and grace over-against grace; ^{John 01:17} for the law through Moses was given, the grace and the truth through Jesus Christ did come; (The Essenes call themselves the "sons of truth" (1QS4:5); "The pesher concerns the 'men of truth' who keep the Law ..." (Pesher of Habakkuk 1QpHab 7:10))^{John 01:18} God no one has ever seen; the only begotten Son, who is on the bosom of the Father -- he did declare. John is referring here to the Second Level of Voice (Word) - Name (See The philosophy of Simon Magus explained), namely that Voice was manifest in the level below as Man/Reasoning and Name was manifested as Woman/Intuition. The author is trying to imply that John was saying that Jesus was would come after him (and be greater), but this falls apart when he says that this person also came before him. The 'Voice' ("Word") was expressed through John the Baptist. However, after his death, the 'Voice (Word)' would be expressed through Jesus as the 'Christ', 'The Suffering Servant' of Isaiah 53". The Word becoming flesh is thus a metaphor for Jesus coming out of the monastery of Qumran, and thus out of his pure state to be a mere mortal for he purpose of having a child to perpetuate the David line. In John 01:14 above, there important use of "we", which is used by John Mark as the eunuch who stands in for Jesus when in celibate state especially with Mary Magdalene (See "the beloved disciple" shown in Last Supper - The Seating is Reshuffled) to indicate that it is he with Jesus. John Mark will also used this device of "we" at the end of this Gospel. In Acts, when Jesus asks Paul to baptize Lydia, it is Luke (the Macedonian), who is there from then on with "we" being used to show that he is with Jesus on the journey to Rome. At Mary Magdalene's divorce of Jesus, John Mark left Mary Magdalene (See Paul does not allow John Mark on his First Journey March 45 AD), but will be reconciled after Magdalene's death (See John Mark (Eutychus) is reconciled with Paul in 58 AD .) Jesus asks Luke (Cornelius the Macedonian) to replace him (See In a vision Paul is summoned by Luke with Jesus to come to Philippi for the marriage of his second wife Lydia March 50 AD
Return to index - - - Go to Top

Mar 29AD Baptism of Jesus by John at age 35 to give him third position in the newly formed hierarchy with John as Pope, Jonathan Annas as levite and Jesus a third, the Holy Spirit.
^{Matt 03:13} Τότε παραγίνεται ὁ Ἰησου̃ς ἀπὸ τη̃ς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην του̃ βαπτισθη̃ναι ὑπ' αὐτου̃. ^{Matt 03:14} ὁ δὲ Ἰωάννης διεκώλυεν αὐτὸν λέγων, Ἐγὼ χρείαν ἔχω ὑπὸ σου̃ βαπτισθη̃ναι, καὶ σὺ ἔρχῃ πρός με; ^{Matt 03:15} ἀποκριθεὶς δὲ ὁ Ἰησου̃ς εἰ̃πεν πρὸς αὐτόν, Ἄφες ἄρτι, οὕτως γὰρ πρέπον ἐστὶν ἡμι̃ν πληρω̃σαι πα̃σαν δικαιοσύνην. τότε ἀφίησιν αὐτόν. ^{Matt 03:16} βαπτισθεὶς δὲ ὁ Ἰησου̃ς εὐθὺς ἀνέβη ἀπὸ του̃ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν [αὐτω̃]ͅ οἱ οὐρανοί, καὶ εἰ̃δεν [τὸ] πνευ̃μα [του̃] θεου̃ καταβαι̃νον ὡσεὶ περιστερὰν [καὶ] ἐρχόμενον ἐπ' αὐτόν· ^{Matt 03:17} καὶ ἰδοὺ φωνὴ ἐκ τω̃ν οὐρανω̃ν λέγουσα, Οὑ̃τός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾡ̃ εὐδόκησα. ^{Mark 01:09} Καὶ ἐγένετο ἐν ἐκείναις ται̃ς ἡμέραις ἠ̃λθεν Ἰησου̃ς ἀπὸ Ναζαρὲτ τη̃ς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸἸωάννου. ^{Mark 01:10} καὶ εὐθὺς ἀναβαίνων ἐκ του̃ ὕδατος εἰ̃δεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνευ̃μα ὡς περιστερὰν καταβαι̃νον εἰς αὐτόν· ^{Mark 01:11} καὶ φωνὴ ἐγένετο ἐκ τω̃ν οὐρανω̃ν, Σὺ εἰ̃ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. ^{Luke 03:21} Ἐγένετο δὲ ἐν τῳ̃ βαπτισθη̃ναι ἅπαντα τὸν λαὸν καὶ Ἰησου̃ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθη̃ναι τὸν οὐρανὸν ^{Luke 03:22} καὶ καταβη̃ναι τὸ πνευ̃μα τὸ ἅγιον σωματικῳ̃ εἴδει ὡς περιστερὰν ἐπ' αὐτόν, καὶ φωνὴν ἐξ οὐρανου̃ γενέσθαι, Σὺ εἰ̃ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. ^{Luke 03:23a} Καὶ αὐτὸς ἠ̃ν Ἰησου̃ς ἀρχόμενος ὡσεὶ ἐτω̃ν τριάκοντα, ^{John 01:28} Ταυ̃τα ἐν Βηθανίᾳ ἐγένετο πέραν του̃ Ἰορδάνου, ὅπου ἠ̃ν ὁ Ἰωάννης βαπτίζων. ^{John 01:29} Τῃ̃ ἐπαύριον βλέπει τὸν Ἰησου̃ν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει, Ἴδε ὁ ἀμνὸς του̃ θεου̃ ὁ αἴρων τὴν ἁμαρτίαν του̃ κόσμου. ^{John 01:30} οὑ̃τός ἐστιν ὑπὲρ οὑ̃ ἐγὼ εἰ̃πον, Ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρω̃τός μου ἠ̃ν. ^{John 01:31} κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ' ἵνα φανερωθῃ̃ τῳ̃ Ἰσραὴλ διὰ του̃το ἠ̃λθον ἐγὼ ἐν ὕδατι βαπτίζων. ^{John 01:32} Καὶ ἐμαρτύρησεν Ἰωάννης λέγων ὅτι Τεθέαμαι τὸ πνευ̃μα καταβαι̃νον ὡς περιστερὰν ἐξ οὐρανου̃, καὶ ἔμεινεν ἐπ' αὐτόν· ^{John 01:33} κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ' ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκει̃νός μοι εἰ̃πεν, Ἐφ' ὃν ἂν ἴδῃς τὸ πνευ̃μα καταβαι̃νον καὶ μένον ἐπ' αὐτόν, οὑ̃τός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ. ^{John 01:34} κἀγὼ ἑώρακα, καὶ μεμαρτύρηκα ὅτι οὑ̃τός ἐστιν ὁ υἱὸς του̃ θεου̃.
^{Matt 03:13} Then comes Jesus from Galilee upon the Jordan, unto John to be baptized by him, ^{Matt 03:14} but John was forbidding him, saying, "I have need by you to be baptized -- and you do come unto me!" ^{Matt 03:15} But Jesus answering said to him, "Permit now, for thus it is becoming to us to fulfill all righteousness," then he does permit him. ^{Matt 03:16} And having been baptized, Jesus went up immediately from the water, and lo, opened to him were the heavens, and he saw the Spirit of God descending as a dove, and coming upon him, ^{Matt 03:17} and lo, a voice out of the heavens, saying, "This is My Son -- the Beloved, in whom I did delight." ^{Mark 01:09} And it came to pass in those days, Jesus came from Nazareth of Galilee, and was baptized by John at the Jordan; ^{Mark 01:10} and immediately coming up from the water, he saw the heavens dividing, and the Spirit as a dove coming down upon him; ^{Mark 01:11} and a voice came out of the heavens, "You are My Son -- the Beloved, in whom I did delight." ^{Luke 03:21} And it came to pass, in all the people being baptized, Jesus also being baptized, and praying, the heaven was opened, ^{Luke 03:22} and the Holy Spirit came down in a bodily appearance, as if a dove, upon him, and a voice came out of heaven, saying, "You are My Son -- the Beloved, in you I did delight." ^{Luke 03:23a} And Jesus himself was beginning to be about thirty years of age, ^{John 01:28} These things came to pass in Bethabara, beyond the Jordan, where John was baptizing, ^{John 01:29} on the morrow John sees Jesus coming unto him, and said, "Lo, the Lamb of God, who is taking away the sin of the world; ^{John 01:30} this is he concerning whom I said, After me does come a man, who has come before me, because he was before me: ^{John 01:31} and I knew him not, but, that he might be manifested to Israel, because of this I came with the water baptizing. ^{John 01:32} And John testified, saying -- "I have seen the Spirit coming down, as a dove, out of heaven, and it remained on him; ^{John 01:33} and I did not know him, but he who sent me to baptize with water, He said to me, On whomsoever you may see the Spirit coming down, and remaining on him, this is he who is baptizing with the Holy Spirit; ^{John 01:34} and I have seen, and have testified, that this is the Son of God."
John 01:28 These things came to pass in Bethabara, beyond the Jordan, where John was baptizing, ^{John 01:29} on the morrow John sees Jesus coming unto him, and said, "Lo, the Lamb of God, who is taking away the sin of the world (the 'Lamb of God' thus 'The Suffering Servant' of Isaiah 53 and therefore not of high rank because he is disqualified by his illegitimate status); ^{John 01:30} this is he concerning whom I said, After me (my subordinate) does come a man (Jesus), who has come before me (just standing in front of him), because he was before me (proposed to me): ^{John 01:31} and I knew him not (I do not recognize Jesus), but, that he might be manifested to Israel (be the representative of Israel which was his father's title in the third position of the Holy Spirit under him), because of this I came with the water baptizing (ironic statement: you are just wasting my time). (Matthew in his Gospel, being the brother of Jonathan Annas, hints at the true scenario being that John refuses to do the baptism, but does allow his second, Jonathan Annas, to perform the baptism. Jonathan's position is 'Man' and Jesus will be baptized by him becoming the Holy Spirit as the third position as follows:) ^{Matt 03:13} Then comes Jesus from Galilee upon the Jordan, unto John to be baptized by him, ^{Matt 03:14} but John was forbidding him, saying, "I have need by you to be baptized -- and you do come unto me!" (an ironic statement that he should rather ask for baptism from Jesus)^{Matt 03:15} But Jesus answering said to him, "Permit now (let your second in command, Jonathan Annas, perform the baptism), for thus it is becoming to us to fulfill all righteousness," then he does permit him. ^{Matt 03:16} And having been baptized, Jesus went up immediately from the water, and lo, opened to him were the heavens, and he saw the Spirit of God descending as a dove (symbol of the Holy Spirit, the third position), and coming upon him, ^{Matt 03:17} and lo, a voice out of the heavens (Jonathan Annas in his position of second to John the Baptist), saying, "This is My Son (my subordinate)-- the Beloved, in whom I did delight." ^{Mark 01:09} And it came to pass in those days, Jesus came from Nazareth of Galilee, and was baptized by John at the Jordan; ^{Mark 01:10} and immediately coming up from the water, he saw the heavens dividing (a dispute between John the Baptist and Jonathan Annas), and the Spirit as a dove coming down upon him; ^{Mark 01:11} and a voice came out of the heavens, "You are My Son -- the Beloved, in whom I did delight." ^{Luke 03:21} And it came to pass, in all the people being baptized, Jesus also being baptized, and praying, the heaven was opened (a compromise was reached), ^{Luke 03:22} and the Holy Spirit came down in a bodily appearance (Jesus), as if a dove, upon him, and a voice came out of heaven (Jonathan Annas), saying, "You are My Son -- the Beloved, in you I did delight." ^{John 01:32} And John (John Mark the scribe of the Gospel of John), saying -- "I have seen the Spirit coming down, as a dove, out of heaven, and it remained on him; ^{John 01:33} and I did not know him, but he who sent me to baptize with water, He said to me, On whomsoever you may see the Spirit coming down, and remaining on him, this is he who is baptizing with the Holy Spirit; ^{John 01:34} and I have seen, and have testified, that this is the Son of God." ^{Luke 03:23a} And Jesus himself was beginning to be about thirty years of age, Jesus is not thirty years old, thus the 'about', but rather this is the 30th year beginning at year at 1AD. The year 1 AD is ironically the birth date of James, the younger brother of Jesus. Dionysius botched the calendar by using an orthodox one that declared James as the true savior because of Jesus' illegitimacy had excluded him. Jesus is actually 35 years old being born in 7BC (29+6). (Jesus declares the Great Jubilee cycle (50*12)=600 from Ezekiel is now in 29AD: In Luke 4:21 He (Jesus) began to tell them, "Today, this scripture has been fulfilled in your hearing.")
Return to index - - - Go to Top

May 29AD Andrew and (Philip- not mentioned), previously disciples of John the Baptist, join Jesus then and Andrew introduces Jesus to Peter
^{John 01:35} Τῃ̃ ἐπαύριον πάλιν εἱστήκει ὁ Ἰωάννης καὶ ἐκ τω̃ν μαθητω̃ν αὐτου̃ δύο, ^{John 01:36} καὶ ἐμβλέψας τῳ̃ Ἰησου̃ περιπατου̃ντι λέγει, Ἴδε ὁ ἀμνὸς του̃ θεου̃. ^{John 01:37} καὶ ἤκουσαν οἱ δύο μαθηταὶ αὐτου̃ λαλου̃ντος καὶ ἠκολούθησαν τῳ̃ Ἰησου̃. ^{John 01:38} στραφεὶς δὲ ὁ Ἰησου̃ς καὶ θεασάμενος αὐτοὺς ἀκολουθου̃ντας λέγει αὐτοι̃ς, Τί ζητει̃τε; οἱ δὲ εἰ̃παν αὐτῳ̃, Ῥαββί 1(ὃ λέγεται μεθερμηνευόμενον Διδάσκαλἐ, που̃ μένεις; ^{John 01:39} λέγει αὐτοι̃ς, Ἔρχεσθε καὶ ὄψεσθε. ἠ̃λθαν οὐ̃ν καὶ εἰ̃δαν που̃ μένει, καὶ παρ' αὐτῳ̃ ἔμειναν τὴν ἡμέραν ἐκείνην· ὥρα ἠ̃ν ὡς δεκάτη. ^{John 01:40} Ἦν Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου εἱ̃ς ἐκ τω̃ν δύο τω̃ν ἀκουσάντων παρὰἸωάννου καὶ ἀκολουθησάντων αὐτῳ̃· ^{John 01:41} εὑρίσκει οὑ̃τος πρω̃τον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῳ̃, Εὑρήκαμεν τὸν Μεσσίαν 1(ὅ ἐστιν μεθερμηνευόμενον Χριστόσ)· ^{John 01:42} ἤγαγεν αὐτὸν πρὸς τὸν Ἰησου̃ν. ἐμβλέψας αὐτῳ̃ ὁ Ἰησου̃ς εἰ̃πεν, Σὺ εἰ̃ Σίμων ὁ υἱὸς Ἰωάννου· σὺ κληθήσῃ Κηφα̃ς 1(ὃ ἑρμηνεύεται Πέτροσ). ^{John 01:43} Τῃ̃ ἐπαύριον ἠθέλησεν ἐξελθει̃ν εἰς τὴν Γαλιλαίαν, καὶ εὑρίσκει Φίλιππον. καὶ λέγει αὐτῳ̃ ὁ Ἰησου̃ς, Ἀκολούθει μοι. ^{John 01:44} ἠ̃ν δὲ ὁ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τη̃ς πόλεως Ἀνδρέου καὶ Πέτρου.
^{John 01:35} On the morrow, again, John was standing, and two of his disciples, ^{John 01:36} and having looked on Jesus walking, he said, "Lo, the Lamb of God;" ^{John 01:37} and the two disciples heard him speaking, and they followed Jesus. ^{John 01:38} And Jesus having turned, and having beheld them following, said to them, "What seek you?" and they said to them, "Rabbi, (which is, being interpreted, Teacher,) where remain you?" ^{John 01:39} He said to them, "Come and see;" they came, and saw where he does remain, and with him they remained that day and the hour was about the tenth. ^{John 01:40} Andrew, the brother of Simon Peter, was one of the two who heard from John, and followed him; ^{John 01:41} this one does first find his own brother Simon, and said to him, "We have found the Messiah,"(which is, being interpreted, The Anointed,) ^{John 01:42} and he brought him unto Jesus: and having looked upon him, Jesus said, "You are Simon, the son of Jonas, you shall be called Cephas," (which is interpreted, Peter.) ^{John 01:43} On the morrow, he willed to go forth to Galilee, and he finds Philip, and said to him, "Be following me." ^{John 01:44} And Philip was from Bethsaida, of the city of Andrew and Peter;
^{John 01:35} On the morrow, again, John was standing, and two of his disciples, ^{John 01:36} and having looked on Jesus walking, he said, "Lo, the Lamb of God;" Significantly, John has left out the phrase "who is taking away the sin of the world" which means that he has reduced Jesus' power. Later on John would ask Are you the Coming One (the lay Messiah) or shall we look for another (James)?. Clearly, John wants Jesus' brother James because he believes that Jesus is illegitimate. He would take the same hard line position with Herod Antipas' wife, Herodias, who should not be allowed to marry since her husband Thomas Herod, the disciple, was still alive. For now he would accept Jesus, but only as the priest of the Gentiles. ^{John 01:37} and the two disciples heard him speaking, and they followed Jesus. Only one is mentioned, namely Andrew, but the other can be associated with Philip as he the one that introduces Nathanael and Andrew is his superior (See The Grain of Wheat: "Philip tells Andrew, Andrew and Philip tell Jesus".). (The unnamed disciple is not John, the beloved disciple, as some have assumed. It can be seen that John Mark is recruited at The Centurion's Servant (similar to the Nobleman's son in the John: Healing from a distance.) ^{John 01:38} And Jesus having turned, and having beheld them following, said to them, "What seek you?" and they said to them, "Rabbi, (which is, being interpreted, Teacher,) where remain you?" ^{John 01:39} He said to them, "Come and see;" they came, and saw where he does remain, and with him they remained that day and the hour was about the tenth. ^{John 01:40} Andrew, the brother of Simon Peter, was one of the two who heard from John, and followed him; ^{John 01:41} this one does first find his own brother Simon, and said to him, "We have found the Messiah,"(which is, being interpreted, The Anointed,) ^{John 01:42} and he brought him unto Jesus: and having looked upon him, Jesus said, "You are Simon, the son of Jonas, you shall be called Cephas," (which Aramaic for Peter.) "Protos" in Josephus Antiquities of the Jews which Whiston incorrectly translates as "Peter" is Philip, who is a freed-man of Bernice, Agrippa's mother. JOSEPHUS: ANTIQUITIES OF THE JEWS (tr. William Whiston) BOOK XVIII CONTAINING THE INTERVAL OF THIRTY-TWO YEARS. FROM THE BANISHMENT OF ARCHELAUS TO THE DEPARTURE FROM BABYLON. CHAPTER 6. OF THE NAVIGATION OF KING AGRIPPA TO ROME, TO TIBERIUS CAESAR; AND NOW UPON HIS BEING ACCUSED BY HIS OWN FREED-MAN, HE WAS BOUND; HOW ALSO HE, WAS SET AT LIBERTY BY CAIUS, AFTER TIBERIUS’S DEATH AND WAS MADE KING OF THE TETRARCHY OF PHILIP. 3. Hereupon Flaccus received him kindly, and he lived with him. Flaccus had also with him there Aristobulus, who was indeed Agrippa's brother, but was at variance with him; yet did not their enmity to one another hinder the friendship of Flaccus to them both, but still they were honorably treated by him. However, Aristobulus did not abate of his ill-will to Agrippa, till at length he brought him into ill terms with Flaccus; the occasion of bringing on which estrangement was this: The Damascens were at difference with the Sidonians about their limits, and when Flaccus was about to hear the cause between them, they understood that Agrippa had a mighty influence upon him; so they desired that he would be of their side, and for that favor promised him a great deal of money; so he was zealous in assisting the Damascens as far as he was able. Now Aristobulus had gotten intelligence of this promise of money to him, and accused him to Flaccus of the same; and when, upon a thorough examination of the matter, it appeared plainly so to be, he rejected Agrippa out of the number of his friends. So he was reduced to the utmost necessity, and came to Ptolemais; and because he knew not where else to get a livelihood, he thought to sail to Italy; but as he was restrained from so doing by want of money, he desired Marsyas, who was his freed-man, to find some method for procuring him so much as he wanted for that purpose, by borrowing such a sum of some person or other. So Marsyas desired of Protos (Philip), who was the freed-man of Bernice, Agrippa's mother, and by the right of her testament was bequeathed to Antonia, to lend so much upon Agrippa's own bond and security; but he accused Agrippa of having defrauded him of certain sums of money, and so obliged Marsyas, when he made the bond of twenty thousand Attic drachmae, to accept of twenty-five hundred drachma as less than what he desired, which the other allowed of, because he could not help it. Upon the receipt of this money, Agrippa came to Anthedon, and took shipping, and was going to set sail; but Herennius Capito, who was the procurator of Jamhis, sent a band of soldiers to demand of him three hundred thousand drachmae of silver, which were by him owing to Caesar's treasury while he was at Rome, and so forced him to stay. He then pretended that he would do as he bid him; but when night came on, he cut his cables, and went off, and sailed to Alexandria, where he desired Alexander the alabarch to lend him two hundred thousand drachmae; but he said he would not lend it to him, but would not refuse it to Cypros, as greatly astonished at her affection to her husband, and at the other instances of her virtue; so she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia [Puteoli]; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea." The statement that Peter and Andrew were brothers suggests that Andrew was also a freed-man like Peter and considering his greater connection with Cappadocia, a freedman of Glaphyra, Peter's mother-in-law and sister-in-law of Bernice. The naming of Simon to Peter (Cephas) shows that Jesus baptized him under his second name. Later Jesus at Peter's confession - Matt 16:18 would use these puns of 'rock' and 'son of Jonah' of the whale fame (an anachronism for John the Baptist in prison) to indicate his fickleness. Paul would refer to Peter as Cephas because he considered that he had an Old Testament mindset regarding Gentiles (Galatians 2:11-16). ^{John 01:43} On the morrow, he willed to go forth to Galilee, and he finds Philip, and said to him, "Be following me." ^{John 01:44} And Philip was from Bethsaida, of the city of Andrew and Peter; Philip had a minor role in the Gospels like Andrew, but in Acts is shown as one of the Seven and also associated with Mary Magdalene, daughter at level 4 (Acts 21:8-9). It can therefore be seen that he is also associated with John Mark and thus left with John Mark and Simon Magus.
Return to index - - - Go to Top

May 29AD Jesus is given the position as 'Son of Man' under Jonathan Annas (Nathanael: James son of Alphaeus- one of the twelve)
^{John 01:45} εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῳ̃, Ὃν ἔγραψεν Μωῢση̃ς ἐν τῳ̃ νόμῳ καὶ οἱ προφη̃ται εὑρήκαμεν, Ἰησου̃ν υἱὸν του̃ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. ^{John 01:46} καὶ εἰ̃πεν αὐτῳ̃ Ναθαναήλ, Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἰ̃ναι; λέγει αὐτῳ̃ Φίλιππος, Ἔρχου καὶ ἴδε. ^{John 01:47} εἰ̃δεν ὁ Ἰησου̃ς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτου̃, Ἴδε ἀληθω̃ς Ἰσραηλίτης ἐν ᾡ̃ δόλος οὐκ ἔστιν. ^{John 01:48} λέγει αὐτῳ̃ Ναθαναήλ, Πόθεν με γινώσκεις; ἀπεκρίθη Ἰησου̃ς καὶ εἰ̃πεν αὐτῳ̃, Πρὸ του̃ σε Φίλιππον φωνη̃σαι ὄντα ὑπὸ τὴν συκη̃ν εἰ̃δόν σε. ^{John 01:49} ἀπεκρίθη αὐτῳ̃ Ναθαναήλ, Ῥαββί, σὺ εἰ̃ ὁ υἱὸς του̃ θεου̃, σὺ βασιλεὺς εἰ̃ του̃ Ἰσραήλ. ^{John 01:50} ἀπεκρίθη Ἰησου̃ς καὶ εἰ̃πεν αὐτῳ̃, Ὅτι εἰ̃πόν σοι ὅτι εἰ̃δόν σε ὑποκάτω τη̃ς συκη̃ς πιστεύεις; μείζω τούτων ὄψῃ. ^{John 01:51} καὶ λέγει αὐτῳ̃, Ἀμὴν ἀμὴν λέγω ὑμι̃ν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους του̃ θεου̃ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν του̃ ἀνθρώπου.
^{John 01:45} Philip finds Nathanael, and said to him, "Him of whom Moses wrote in the Law, and the prophets, we have found, Jesus the son of Joseph, who [is] from Nazareth;" ^{John 01:46} and Nathanael said to him, "Out of Nazareth is any good thing able to be?" Philip said to him, "Come and see." ^{John 01:47} Jesus saw Nathanael coming unto him, and he said concerning him, "Lo, truly an Israelite, in whom guile is not;" ^{John 01:48} Nathanael said to him, "Whence me do you know?" Jesus answered and said to him, "Before Philip's calling you -- you being under the fig-tree -- I saw you." ^{John 01:49} Nathanael answered and said to him, "Rabbi, you are the Son of God, you are the king of Israel." ^{John 01:50} Jesus answered and said to him, "Because I said to you, I saw you under the fig-tree, you do believe; greater things than these you shall see;" ^{John 01:51} and he said to him, "Verily, verily, I say to you, henceforth you shall see the heaven opened, and the angels of God going up and coming down upon the Son of Man."
^{John 01:45} Philip finds Nathanael, and said to him, "Him of whom Moses wrote in the Law, and the prophets, we have found, Jesus the son of Joseph, who [is] from Nazareth;" The humor in this story can be seen once Nathaniel is identified as Jonathan Annas. The name Nathaniel only appears in the Gospel of John (here above and in the added story of the Resurrection Catch of 153 fish). The Gospel of John contains no specific list of disciples as in the other three Gospels. Two disciples that the scholars have been unable to assign to the three Gospel lists are Bartholomew and James son of Alphaeus. There are tax collectors described in Mark 02:14-15 & Luke 05:27-29, named Levi and in Matt 09:09-13, named Matthew. Matthew is called a tax collector in the disciple list at (Matt 10:03). (See The Tax Collectors: Matthew and Jonathan Annas). Again scholars have assumed that Matthew corresponds to Levi, but in this case Levi means Levite and refers to someone else, which could be Jonathan Annas. In the three Gospels James son of Alphaeus implies that he is the son of an 'Alpha' person being the 'top guy'. The joining link is that Jonathan and Matthew are sons of Ananus (Alphaeus) and also served as High Priests; in fact Jonathan was High Priest in 36AD, three years after the Crucifixion. The scholars have incorrectly assigned Nathaniel to Bartholomew, but that ignores the fact that the name Nathaniel means 'God has given' which is similar to the name Jonathan 'gift of God'. This makes Jonathan (Levi) and Matthew, sons of Alphaeus, and tax collectors. What needs to be understood is 'tax collector' is a pun for the 'church tithe collectors'. ^{John 01:46} and Nathanael said to him, "Out of Nazareth is any good thing able to be?" Philip said to him, "Come and see." Nazareth probably refers here to Nazará in the vicinity of Mird-Hyrcania where Theudas and Antipas held Church, both were responsible for ejecting John the Baptist. Mird was the favored place for Nazarite retreats. ^{John 01:47} Jesus saw Nathanael coming unto him, and he said concerning him, "Lo, truly an Israelite, in whom guile is not;" Jesus is jokingly referring to Jonathan switching sides from the Zealot party and keeping silent, at this point, on his relationship to Jesus. ^{John 01:48} Nathanael said to him, "Whence me do you know?" Jesus answered and said to him, "Before Philip's calling you -- you being under the fig-tree -- I saw you." Jonathan is playing along, and Jesus refers to Jonathan's previous alignment to the fig tree party with his support for John the Baptist (Parable of the Good Samaritan). ^{John 01:49} Nathanael answered and said to him, "Rabbi, you are the Son of God, you are the king of Israel." Here Jonathan is joking about the fact that Jesus is now accepted by him using the Sadducee title of 'God' like the term 'Father'. He is, of course, the David King among his allies. This 'Son of God' title for Jesus was always used as a form of derision meaning the 'servant of Jonathan Annas', but this title is always denied by Jesus, who insists that he is the 'Son of Man'. The position of Jonathan Annas is 'Man' being the representation of God through man, with John the Baptist being the top position as Pope. ^{John 01:50} Jesus answered and said to him, "Because I said to you, I saw you under the fig-tree, you do believe; greater things than these you shall see;" ^{John 01:51} and he said to him, "Verily, verily, I say to you, henceforth you shall see the heaven opened, and the angels of God going up and coming down upon the Son of Man." As Philip stands with an astonished look on his face that Jesus was able to exercise some form of telepathic picture recall, Jonathan goes on to extol Jesus, in a 'no doubt you will be the greatest' mode, but being careful to give Jesus' true title of 'Son of Man'. Although this initial meeting was a friendly one, they would both be at odds due to Jonathan's well-known superiority complex and Jesus' goal to raise the status of Gentiles and females. They did have in common the need to maintain peaceful relations with Rome. Jonathan's name is obscured in the Gospels and also in the Clementines where the use of James confused the scholars into thinking that their leader James was Jesus' brother. (See See Clementines James the Just confusion) Jonathan would be the 'Father' who instructed Jesus to take the poison on the cross when he would be switched with his uncle, Barabbas-Theudas. This was task that Jonathan probably took joy in, by then. Paul did not get along with Jonathan also because he blamed him for allowing Jesus to be placed on the cross, referring to him as the 'thorn' in his side, punning thorn in the Sadducee crown.
Return to index - - - Go to Top

June 29 AD The Canaanite/SyroPhoenician woman, Helena, proposing that Jesus raise her status and her daughter Mary Magdalene's so as to be acceptable to Jesus as his wife.

^{Matt 15:21} Καὶ ἐξελθὼν ἐκει̃θεν ὁ Ἰησου̃ς ἀνεχώρησεν εἰς τὰ μέρη Τύρου καὶ Σιδω̃νος.
^{Matt 15:22} καὶ ἰδοὺ γυνὴ Χαναναία ἀπὸ τω̃ν ὁρίων ἐκείνων ἐξελθου̃σα ἔκραζεν λέγουσα, Ἐλέησόν με, κύριε, υἱὸς Δαυίδ· ἡ θυγάτηρ μου κακω̃ς δαιμονίζεται.
^{Matt 15:23} ὁ δὲ οὐκ ἀπεκρίθη αὐτῃ̃ λόγον. καὶ προσελθόντες οἱ μαθηταὶ αὐτου̃ ἠρώτουν αὐτὸν λέγοντες, Ἀπόλυσον αὐτήν, ὅτι κράζει ὄπισθεν ἡμω̃ν.
^{Matt 15:24} ὁ δὲ ἀποκριθεὶς εἰ̃πεν, Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ.
^{Matt 15:25} ἡ δὲ ἐλθου̃σα προσεκύνει αὐτῳ̃ λέγουσα, Κύριε, βοήθει μοι.
^{Matt 15:26} ὁ δὲ ἀποκριθεὶς εἰ̃πεν, Οὐκ ἔστιν καλὸν λαβει̃ν τὸν ἄρτον τω̃ν τέκνων καὶ βαλει̃ν τοι̃ς κυναρίοις.
^{Matt 15:27} ἡ δὲ εἰ̃πεν, Ναί, κύριε, καὶ γὰρ τὰ κυνάρια ἐσθίει ἀπὸ τω̃ν ψιχίων τω̃ν πιπτόντων ἀπὸ τη̃ς τραπέζης τω̃ν κυρίων αὐτω̃ν.
^{Matt 15:28} τότε ἀποκριθεὶς ὁ Ἰησου̃ς εἰ̃πεν αὐτῃ̃, Ὦ γύναι, μεγάλη σου ἡ πίστις· γενηθήτω σοι ὡς θέλεις. καὶ ἰάθη ἡ θυγάτηρ αὐτη̃ς ἀπὸ τη̃ς ὥρας ἐκείνης.
^{Matt 15:29} Καὶ μεταβὰς ἐκει̃θεν ὁ Ἰησου̃ς ἠ̃λθεν παρὰ τὴν θάλασσαν τη̃ς Γαλιλαίας, καὶ ἀναβὰς εἰς τὸ ὄρος ἐκάθητο ἐκει̃.
^{Matt 15:39} Καὶ ἀπολύσας τοὺς ὄχλους ἐνέβη εἰς τὸ πλοι̃ον, καὶ ἠ̃λθεν εἰς τὰ ὅρια Μαγαδάν.
^{Mark 07:24} Ἐκει̃θεν δὲ ἀναστὰς ἀπη̃λθεν εἰς τὰ ὅρια Τύρου. καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνω̃ναι, καὶ οὐκ ἠδυνήθη λαθει̃ν·
^{Mark 07:25} ἀλλ' εὐθὺς ἀκούσασα γυνὴ περὶ αὐτου̃, ἡ̃ς εἰ̃χεν τὸ θυγάτριον αὐτη̃ς πνευ̃μα ἀκάθαρτον, ἐλθου̃σα προσέπεσεν πρὸς τοὺς πόδας αὐτου̃·
^{Mark 07:26} ἡ δὲ γυνὴ ἠ̃ν Ἑλληνίς, Συροφοινίκισσα τῳ̃ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τη̃ς θυγατρὸς αὐτη̃ς.
^{Mark 07:27} καὶ ἔλεγεν αὐτῃ̃, Ἄφες πρω̃τον χορτασθη̃ναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβει̃ν τὸν ἄρτον τω̃ν τέκνων καὶ τοι̃ς κυναρίοις βαλει̃ν.
^{Mark 07:28} ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῳ̃, Κύριε, καὶ τὰ κυνάρια ὑποκάτω τη̃ς τραπέζης ἐσθίουσιν ἀπὸ τω̃ν ψιχίων τω̃ν παιδίων.
^{Mark 07:29} καὶ εἰ̃πεν αὐτῃ̃, Διὰ του̃τον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τη̃ς θυγατρός σου τὸ δαιμόνιον.
^{Mark 07:30} καὶ ἀπελθου̃σα εἰς τὸν οἰ̃κον αὐτη̃ς εὑ̃ρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός.

^{Matt 15:21} And Jesus having come forth from there, withdrew to the parts of Tyre and Sidon, ^{Matt 15:22} and lo, a woman, a Canaanite, from those borders having come forth, did call to him, saying, "Deal kindly with me, Sir -- Son of David; my daughter is miserably demonized." ^{Matt 15:23} And he did not answer her a word; and his disciples having come to him, were asking him, saying -- "Let her away, because she cries after us;" ^{Matt 15:24} and he answering said, "I was not sent except to the lost sheep of the house of Israel." ^{Matt 15:25} And having come, she was bowing to him, saying, "Sir, help me;" ^{Matt 15:26} and he answering said, "It is not good to take the children's bread, and to cast to the little dogs." ^{Matt 15:27} And she said, "Yes, sir, for even the dogs do eat of the crumbs that are falling from their lords" table;" ^{Matt 15:28} then answering, Jesus said to her, "O woman, great [is] your faith, let it be to you as you will;" and her daughter was healed from that hour.

^{Matt 15:29} And Jesus having passed from there, came near unto the sea of Galilee, and having gone up to the mountain, he was sitting there,

(Here is the Feeding the 4000)

^{Matt 15:39} And having let away the multitudes, he went into the boat, and did come to the borders of Magdala.

^{Mark 07:24} And from thence having risen, he went away to the borders of Tyre and Sidon, and having entered into the house, he wished none to know, and he was not able to be hid, ^{Mark 07:25} for a woman having heard about him, whose little daughter had an unclean spirit, having come, fell at his feet, -- ^{Mark 07:26} and the woman was a Greek, a Syro-Phoenician by nation -- and was asking him, that the demon he may cast forth out of her daughter.

^{Mark 07:27} And Jesus said to her, "Allow first the children to be filled, for it is not good to take the children's bread, and to cast [it] to the dogs."

^{Mark 07:28} And she answered and said to him, "Yes, sir; for the dogs also under the table do eat of the children's crumbs."

^{Mark 07:29} And he said to her, "Because of this word go; the demon has gone forth out of your daughter;" ^{Mark 07:30} and having come away to her house, she found the demon gone forth, and the daughter laid upon the couch.

Mark's Miracle #7. Female Leader - Asher: Helena (See Mark's Twelve Miracles)

Tyre and Sidon, Canaan, Syria, and Phoenicia are all in the same location, but this would have been a long journey for Jesus, so is really it just symbolizes that Jesus was in the environments of Mird where the Asher convent was located. (See Traditional Jerusalem-centered Journeys of Jesus versus the Qumran-centered Journeys.) The addition of being Greek indicates that the woman was well-educated. Calling Jesus the 'Son of David' immediately shows that the woman recognizes Jesus as legitimate.

In both cases the daughter is shown to have a demon or an unclean spirit.

^{Matt 15:23} And he did not answer her a word; and his disciples having come to him, were asking him, saying -- "Let her away, because she cries after us;" ^{Matt 15:24} and he answering said, "I was only sent to the lost sheep of the house of Israel." ^{Matt 15:25} And having come, she was bowing to him, saying, "Sir, help me;"

In a ridiculous story in Genesis, Noah curses Ham and his land of Canaan for seeing him drunk and naked Genesis 20-25 and actually Canaan was a mixed race and scorned by the Jews and therefore could not qualify as a 'lost sheep of the house of Israel'. The verse of Israel 53:6 - "All of us like sheep have gone astray" applies only to Jews.

Clearly, during the early part of his ministry, Jesus was not thinking that he would include Gentiles; in fact he instructs the twelve disciples "Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; but rather go to the lost sheep of the house of Israel - Matt 10:05-06). However, the woman persists.

^{Matt 15:26} and he answering said, "It is not good to take the children's bread, and to cast to the dogs."

^{Mark 07:27} And Jesus said to her, "Allow first the children to be filled, for it is not good to take the children's bread, and to cast [it] to the dogs."

In a larger sense Jesus is saying that he would not have the time for Gentiles because he would have to pass up many Jews (God's children.) Actually, the bread and the crumbs have special meaning relating to the ceremonies of the Feeding of the Five Thousand and Four Thousand and the Last Supper Sacrament where twelve sacred loaves of the Presence that were eaten by Essene monastics in their capacity as priests (Exodus 25:30) and the crumbs distributed to those below them in rank.

^{Matt 15:27} And she said, "Yes, sir, for even the dogs do eat of the crumbs that are falling from their lords" table;" ^{Matt 15:28} then answering, Jesus said to her, "O woman, great [is] your faith, let it be to you as you will;" and her daughter was healed from that hour.

^{Mark 07:28} And she answered and said to him, "Yes, sir; for the dogs also under the table do eat of the children's crumbs."

The woman, being well aware of the ceremony of the loaves, counters Jesus by comparing the sacrament to an ordinary meal where the dogs get to eat the crumbs that fall to the floor. What she is saying is that even if she is a dog, she must be entitled to a crumb. (There is a deeper meaning in that 'dogs' were homosexuals such as Thomas and yet allowed at the table.)

Jesus is won over by her argument and agrees now to accept the Gentiles in his mission. This is an important event because as will be shown with reference to the Clementines below, that the woman is Helena and the daughter is Mary Magdalene. By Jesus' acceptance, the implied marriage proposal of Mary Magdalene here, can be made possible. The proof that the woman is Helena is that she is the consort of Simon Magus who was born in Gitta in Canaan and that the demonized girl matches Mary Magdalene in Luke 08:02: "and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out". The explanation for 'seven demons' is that Mary until she was betrothed to Jesus would be under Judas Iscariot (Demon-Zealot rank 7).

^{Matt 15:29} And Jesus having passed from there, came near unto the sea of Galilee, and having gone up to the mountain, he was sitting there,

(Here is the Feeding of the 4000)

^{Matt 15:39} And having let away the multitudes, he went into the boat, and did come to the borders of Magadan (Magdala -KJV).

The amazing corroboration of the girl being Mary Magdalene is that Jesus goes to Magadan ((Magdala -KJV) which is is Mega-Dan! Magdalene was Mary from Mega-Dan (Dan being one of the tribes of Israel divided into Greater-Caesarea and Lesser-Joppa, Mother Mary being of Lesser Dan).

The above New Testament story is also told in the Clementines Homilies H.2.19/H.2.20 can be deciphered to show that Helena (Justa, Luna) is the Syro-Phoenician woman and that Jesus not only baptized Mary Magdalene into the Church, but also married her, making Helena his mother-in-law. The story of Mary's baptism through her mother's intercession is shown in the intertwined New Testament stories of the Healing of Jairus' daughter and the Menstruous Woman; following this.

H.2.19. JUSTA, A PROSELYTE. "There is amongst us one Justa, a Syro-Phoenician, by race a Canaanite, whose daughter was oppressed with a grievous disease. And she came to our lord, crying out, and' entreating that He would heal her daughter. But He, being asked also by us, said, ' It is not lawful to heal the Gentiles, who are like to dogs on account of their using various meats and practices, while the table in the kingdom has been given to the sons of Israel. But she, hearing this, and begging to partake like a dog of the crumbs that fall from this table, having changed what she was, by living like the sons of the kingdom, she obtained healing for her daughter, as she asked. For she being a Gentile, and remaining in the same course of life. He would not have healed had she remained a Gentile, on account of its not being lawful to heal her as a Gentile.

Although the interpretation of the events in this passage from the Clementine Homilies is a bit garbled, there is no doubt that this refers to the story above of The Canaanite/SyroPhoenician Woman. Her name is given here as Justa, but the Clementines show that she is Helena and also Luna. 'Justa' is the feminine for 'Justus' which is a title for the crown prince, used by Jesus' brother James (James the Just), until Jesus had a son and Jesus Justus was the next in line to the throne of King David. Simon Magus was the head of Church thus making Helena, who was his consort, the next in line as Queen.
Her daughter was her natural daughter, but the 'two boys', the twins Niceta (James) & Aquila (John) in the next passage were adopted, they being illegitimate sons of Julia the Elder, the only natural child of Augustus Caesar, and fathered by Iullus Antonio (son of Mark Antony and Fulvia). When Julia returned from her exile on the island of Pandateria, she instructed Helena to purchase the boys from a slave trader as they had been seized by pirates and gave her money for their support, allowing her to be 'affluent'.
(See The Clementines are as important as Acts. showing that they are based on genuine facts and history.)

[The assumed references about Helena, Jesus, and Mary Magdalene are shown in brackets.]

H.2.20. DIVORCED FOR THE FAITH. "She, therefore, having taken up a manner of life according to the law, was, with the daughter who had been healed, driven out from her home by her husband, whose sentiments were opposed to ours.[Helena was a Temple Virgin for Artemis, who was tricked into having sex with a man disguised as a god and let go by the priest]. But she, being faithful to her engagements, and being in affluent circumstances [supported by Julia the Elder], remained a widow herself [abstaining from sex], but gave her daughter [Mary Magdalene] in marriage to a certain man who was attached to the true faith [Jesus!!], and who was poor [member of the Essenes who referred to themselves as the Poor]. And, abstaining from marriage for the sake of her daughter, she bought two boys Niceta (James) & Aquila (John) and educated them, and had them in place of sons. And they being educated from their boyhood with Simon Magus, have learned all things concerning him. For such was their friendship, that they were associated with him in all things in which he wished to unite with them.
With Helena's daughter Mary Magdalene being born before the purchase and adoption of the James and John, it is possible to date Mary Magdalene's birth to AD 3 which also agrees with other sources that rely on the supposed two year ahead Magian calendar. Thus her age of 26 in AD 29 was older than usual, but this is due to her 'untouchability' because of her mother's history. The twins James and John, who would have been purchased by Helena when they were five or six years old, would be 30 years old and would become Jesus' disciples. They would be Mary Magdalene's stepbrothers. Simon Magus joined up with Helena at this time, converting her to the Faith.

Return to index - - - Go to Top

August 29AD Healing of the Menstruous Women (Helena) and of Jairus' (Judas') daughter (Mary Magdalene) by performing her Bat Mitzvah and baptism.

^{Matt 09:18} Ταυ̃τα αὐτου̃ λαλου̃ντος αὐτοι̃ς ἰδοὺ ἄρχων εἱ̃ς ἐλθὼν προσεκύνει αὐτῳ̃ λέγων ὅτι Ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν· ἀλλὰ ἐλθὼν ἐπίθες τὴν χει̃ρά σου ἐπ' αὐτήν, καὶ ζήσεται.
^{Matt 09:19} καὶ ἐγερθεὶς ὁ Ἰησου̃ς ἠκολούθησεν αὐτῳ̃ καὶ οἱ μαθηταὶ αὐτου̃.
^{Matt 09:20} Καὶ ἰδοὺ γυνὴ αἱμορροου̃σα δώδεκα ἔτη προσελθου̃σα ὄπισθεν ἥψατο του̃ κρασπέδου του̃ ἱματίου αὐτου̃·
^{Matt 09:21} ἔλεγεν γὰρ ἐν ἑαυτῃ̃, Ἐὰν μόνον ἅψωμαι του̃ ἱματίου αὐτου̃ σωθήσομαι.
^{Matt 09:22} ὁ δὲ Ἰησου̃ς στραφεὶς καὶ ἰδὼν αὐτὴν εἰ̃πεν, Θάρσει, θύγατερ· ἡ πίστις σου σέσωκέν σε. καὶ ἐσώθη ἡ γυνὴ ἀπὸ τη̃ς ὥρας ἐκείνης.
^{Matt 09:23} Καὶ ἐλθὼν ὁ Ἰησου̃ς εἰς τὴν οἰκίαν του̃ ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον
^{Matt 09:24} ἔλεγεν, Ἀναχωρει̃τε, οὐ γὰρ ἀπέθανεν τὸ κοράσιον ἀλλὰ καθεύδει. καὶ κατεγέλων αὐτου̃.
^{Matt 09:25} ὅτε δὲ ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ἐκράτησεν τη̃ς χειρὸς αὐτη̃ς, καὶ ἠγέρθη τὸ κοράσιον.
^{Matt 09:26} καὶ ἐξη̃λθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γη̃ν ἐκείνην.
^{Mark 05:21} Καὶ διαπεράσαντος του̃ Ἰησου̃ πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπ' αὐτόν, καὶ ἠ̃ν παρὰ τὴν θάλασσαν.
^{Mark 05:22} καὶ ἔρχεται εἱ̃ς τω̃ν ἀρχισυναγώγων, ὀνόματι Ἰάϊρος, καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτου̃
^{Mark 05:23} καὶ παρακαλει̃ αὐτὸν πολλὰ λέγων ὅτι Τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῃ̃ς τὰς χει̃ρας αὐτῃ̃ ἵνα σωθῃ̃ καὶ ζήσῃ.
^{Mark 05:24} καὶ ἀπη̃λθεν μετ' αὐτου̃. Καὶ ἠκολούθει αὐτῳ̃ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν.
^{Mark 05:25} καὶ γυνὴ οὐ̃σα ἐν ῥύσει αἵματος δώδεκα ἔτη
^{Mark 05:26} καὶ πολλὰ παθου̃σα ὑπὸ πολλω̃ν ἰατρω̃ν καὶ δαπανήσασα τὰ παρ' αὐτη̃ς πάντα καὶ μηδὲν ὠφεληθει̃σα ἀλλὰ μα̃λλον εἰς τὸ χει̃ρον ἐλθου̃σα,
^{Mark 05:27} ἀκούσασα περὶ του̃ Ἰησου̃, ἐλθου̃σα ἐν τῳ̃ ὄχλῳ ὄπισθεν ἥψατο του̃ ἱματίου αὐτου̃·
^{Mark 05:28} ἔλεγεν γὰρ ὅτι Ἐὰν ἅψωμαι κἂν τω̃ν ἱματίων αὐτου̃ σωθήσομαι.
^{Mark 05:29} καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ του̃ αἵματος αὐτη̃ς, καὶ ἔγνω τῳ̃ σώματι ὅτι ἴαται ἀπὸ τη̃ς μάστιγος.
^{Mark 05:30} καὶ εὐθὺς ὁ Ἰησου̃ς ἐπιγνοὺς ἐν ἑαυτῳ̃ τὴν ἐξ αὐτου̃ δύναμιν ἐξελθου̃σαν ἐπιστραφεὶς ἐν τῳ̃ ὄχλῳ ἔλεγεν, Τίς μου ἥψατο τω̃ν ἱματίων;
^{Mark 5:31} καὶ ἔλεγον αὐτῳ̃ οἱ μαθηταὶ αὐτου̃, Βλέπεις τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις, Τίς μου ἥψατο;
^{Mark 05:32} καὶ περιεβλέπετο ἰδει̃ν τὴν του̃το ποιήσασαν.
^{Mark 05:33} ἡ δὲ γυνὴ φοβηθει̃σα καὶ τρέμουσα, εἰδυι̃α ὃ γέγονεν αὐτῃ̃, ἠ̃λθεν καὶ προσέπεσεν αὐτῳ̃ καὶ εἰ̃πεν αὐτῳ̃ πα̃σαν τὴν ἀλήθειαν.
^{Mark 05:34} ὁ δὲ εἰ̃πεν αὐτῃ̃, Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τη̃ς μάστιγός σου.
^{Mark 05:35} Ἔτι αὐτου̃ λαλου̃ντος ἔρχονται ἀπὸ του̃ ἀρχισυναγώγου λέγοντες ὅτι Ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον;
^{Mark 05:36} ὁ δὲ Ἰησου̃ς παρακούσας τὸν λόγον λαλούμενον λέγει τῳ̃ ἀρχισυναγώγῳ, Μὴ φοβου̃, μόνον πίστευε.
^{Mark 05:37} καὶ οὐκ ἀφη̃κεν οὐδένα μετ' αὐτου̃ συνακολουθη̃σαι εἰ μὴ τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν ἀδελφὸν Ἰακώβου.
^{Mark 05:38} καὶ ἔρχονται εἰς τὸν οἰ̃κον του̃ ἀρχισυναγώγου, καὶ θεωρει̃ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά,
^{Mark 05:39} καὶ εἰσελθὼν λέγει αὐτοι̃ς, Τί θορυβει̃σθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει.
^{Mark 05:40} καὶ κατεγέλων αὐτου̃. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα του̃ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετ' αὐτου̃, καὶ εἰσπορεύεται ὅπου ἠ̃ν τὸ παιδίον·
^{Mark 05:41} καὶ κρατήσας τη̃ς χειρὸς του̃ παιδίου λέγει αὐτῃ̃, Ταλιθα κουμ, ὅ ἐστιν μεθερμηνευόμενον Τὸ κοράσιον, σοὶ λέγω, ἔγειρε.
^{Mark 05:42} καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἠ̃ν γὰρ ἐτω̃ν δώδεκα. καὶ ἐξέστησαν εὐθὺς ἐκστάσει μεγάλῃ.
^{Mark 05:43} καὶ διεστείλατο αὐτοι̃ς πολλὰ ἵνα μηδεὶς γνοι̃ του̃το, καὶ εἰ̃πεν δοθη̃ναι αὐτῃ̃ φαγει̃ν.
^{Luke 08:40} Ἐν δὲ τῳ̃ ὑποστρέφειν τὸν Ἰησου̃ν ἀπεδέξατο αὐτὸν ὁ ὄχλος, ἠ̃σαν γὰρ πάντες προσδοκω̃ντες αὐτόν.
^{Luke 08:41} καὶ ἰδοὺ ἠ̃λθεν ἀνὴρ ᾡ̃ ὄνομα Ἰάϊρος, καὶ οὑ̃τος ἄρχων τη̃ς συναγωγη̃ς ὑπη̃ρχεν, καὶ πεσὼν παρὰ τοὺς πόδας του̃ Ἰησου̃ παρεκάλει αὐτὸν εἰσελθει̃ν εἰς τὸν οἰ̃κον αὐτου̃,
^{Luke 08:42} ὅτι θυγάτηρ μονογενὴς ἠ̃ν αὐτῳ̃ ὡς ἐτω̃ν δώδεκα καὶ αὐτὴ ἀπέθνῃσκεν. Ἐν δὲ τῳ̃ ὑπάγειν αὐτὸν οἱ ὄχλοι συνέπνιγον αὐτόν.
^{Luke 08:43} καὶ γυνὴ οὐ̃σα ἐν ῥύσει αἵματος ἀπὸ ἐτω̃ν δώδεκα, ἥτις [ἰατροι̃ς προσαναλώσασα ὅλον τὸν βίον] οὐκ ἴσχυσεν ἀπ' οὐδενὸς θεραπευθη̃ναι,
^{Luke 08:44} προσελθου̃σα ὄπισθεν ἥψατο του̃ κρασπέδου του̃ ἱματίου αὐτου̃, καὶ παραχρη̃μα ἔστη ἡ ῥύσις του̃ αἵματος αὐτη̃ς.
^{Luke 08:45} καὶ εἰ̃πεν ὁ Ἰησου̃ς, Τίς ὁ ἁψάμενός μου; ἀρνουμένων δὲ πάντων εἰ̃πεν ὁ Πέτρος, Ἐπιστάτα, οἱ ὄχλοι συνέχουσίν σε καὶ ἀποθλίβουσιν.
^{Luke 08:46} ὁ δὲ Ἰησου̃ς εἰ̃πεν, Ἥψατό μού τις, ἐγὼ γὰρ ἔγνων δύναμιν ἐξεληλυθυι̃αν ἀπ' ἐμου̃.
^{Luke 08:47} ἰδου̃σα δὲ ἡ γυνὴ ὅτι οὐκ ἔλαθεν τρέμουσα ἠ̃λθεν καὶ προσπεσου̃σα αὐτῳ̃ δι' ἣν αἰτίαν ἥψατο αὐτου̃ ἀπήγγειλεν ἐνώπιον παντὸς του̃ λαου̃ καὶ ὡς ἰάθη παραχρη̃μα.
^{Luke 08:48} ὁ δὲ εἰ̃πεν αὐτῃ̃, Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην.
^{Luke 08:49} Ἔτι αὐτου̃ λαλου̃ντος ἔρχεταί τις παρὰ του̃ ἀρχισυναγώγου λέγων ὅτι Τέθνηκεν ἡ θυγάτηρ σου, μηκέτι σκύλλε τὸν διδάσκαλον.
^{Luke 08:50} ὁ δὲ Ἰησου̃ς ἀκούσας ἀπεκρίθη αὐτῳ̃, Μὴ φοβου̃, μόνον πίστευσον, καὶ σωθήσεται.
^{Luke 08:51} ἐλθὼν δὲ εἰς τὴν οἰκίαν οὐκ ἀφη̃κεν εἰσελθει̃ν τινα σὺν αὐτῳ̃ εἰ μὴ Πέτρον καὶ Ἰωάννην καὶ Ἰάκωβον καὶ τὸν πατέρα τη̃ς παιδὸς καὶ τὴν μητέρα.
^{Luke 08:52} ἔκλαιον δὲ πάντες καὶ ἐκόπτοντο αὐτήν. ὁ δὲ εἰ̃πεν, Μὴ κλαίετε, οὐ γὰρ ἀπέθανεν ἀλλὰ καθεύδει.
^{Luke 08:53} καὶ κατεγέλων αὐτου̃, εἰδότες ὅτι ἀπέθανεν.
^{Luke 08:54} αὐτὸς δὲ κρατήσας τη̃ς χειρὸς αὐτη̃ς ἐφώνησεν λέγων, Ἡ παι̃ς, ἔγειρε.
^{Luke 08:55} καὶ ἐπέστρεψεν τὸ πνευ̃μα αὐτη̃ς, καὶ ἀνέστη παραχρη̃μα, καὶ διέταξεν αὐτῃ̃ δοθη̃ναι φαγει̃ν.
^{Luke 08:56} καὶ ἐξέστησαν οἱ γονει̃ς αὐτη̃ς· ὁ δὲ παρήγγειλεν αὐτοι̃ς μηδενὶ εἰπει̃ν τὸ γεγονός.

^{Matt 09:18} While he is speaking these things to them, lo, a ruler having come, was bowing to him, saying that "My daughter just now died, but, having come, lay your hand upon her, and she shall live." ^{Matt 09:19} And Jesus having risen, did follow him, also his disciples,
^{Matt 09:20} and lo, a woman having an issue of blood twelve years, having come to him behind, did touch the fringe of his garments, ^{Matt 09:21} for she said within herself, "If only I may touch his garment, I shall be saved." ^{Matt 09:22} And Jesus having turned about, and having seen her, said, "Be of good courage, daughter, your faith has saved you," and the woman was saved from that hour.

^{Matt 09:23} And Jesus having come to the house of the ruler, and having seen the minstrels and the multitude making tumult, ^{Matt 09:24} he said to them, "Withdraw, for the damsel did not die, but does sleep," and they were deriding him; ^{Matt 09:25} but, when the multitude was put forth, having gone in, he took hold of her hand, and the damsel arose, ^{Matt 09:26} and the fame of this went forth to all the land.

^{Mark 05:21} And Jesus having passed over in the boat again to the other side, there was gathered a great multitude to him, and he was near the sea, ^{Mark 05:22} and lo, there does come one of the chiefs of the synagogue, by name Jairus, and having seen him, he does fall at his feet, ^{Mark 05:23} and he was calling upon him much, saying -- "My little daughter is at the last extremity -- that having come, you may lay on her [your] hands, so that she may be saved, and she shall live;"

^{Mark 05:24} And he went away with him. And there was following him a great multitude, and they were thronging him,
^{Mark 05:25} and a certain woman, having an issue of blood twelve years, ^{Mark 05:26} and many things having suffered under many physicians, and having spent all that she had, and having profited nothing, but rather having come to the worse, ^{Mark 05:27} having heard about Jesus, having come in the multitude behind, she touched his garment, ^{Mark 05:28} for she said -- "If even his garments I may touch, I shall be saved;" ^{Mark 05:29} and immediately was the fountain of her blood dried up, and she knew in the body that she has been healed of the plague.

^{Mark 05:30} And immediately Jesus having known in himself that out of him power had gone forth, having turned about in the multitude, said, "Who did touch my garments?" ^{Mark 05:31} and his disciples said to him, "You see the multitude thronging you, and you say, "Who did touch me!"

^{Mark 05:32} And he was looking round to see her who did this, ^{Mark 05:33} and the woman, having been afraid, and trembling, knowing what was done on her, came, and fell down before him, and told him all the truth, ^{Mark 05:34} and he said to her, "Daughter, your faith has saved you; go away in peace, and be whole from your plague."

^{Mark 05:35} As he is yet speaking, there come from the chief of the synagogue's [house, certain], saying -- "Your daughter did die, why still do you harass the Teacher?"

^{Mark 05:36} And Jesus immediately, having heard the word that is spoken, said to the chief of the synagogue, "Be not afraid, only believe."

^{Mark 05:37} And he did not suffer any one to follow with him, except Peter, and James, and John the brother of James; ^{Mark 05:38} and he comes to the house of the chief of the synagogue, and sees a tumult, much weeping and wailing; ^{Mark 05:39} and having gone in he said to them, "Why do you make a tumult, and weep? the child did not die, but does sleep; ^{Mark 05:40} and they were laughing at him. And he, having put all forth, does take the father of the child, and the mother, and those with him, and goes in where the child is lying, ^{Mark 05:41} and, having taken the hand of the child, he said to her, "Talitha cumi;" which is, being interpreted, "Damsel (I say to you), arise."

^{Mark 05:42} And immediately the damsel arose, and was walking, for she was twelve years [old]; and they were amazed with a great amazement, ^{Mark 05:43} and he charged them much, that no one may know this thing, and he said that there be given to her to eat.

^{Luke 08:40} And it came to pass, in the turning back of Jesus, the multitude received him, for they were all looking for him, ^{Luke 08:41} and lo, there came a man, whose name [is] Jairus, and he was a chief of the synagogue, and having fallen at the feet of Jesus, was calling on him to come to his house; ^{Luke 08:42} because he had an only daughter about twelve years [old], and she was dying. And in his going away, the multitudes were thronging him,

^{Luke 08:43} and a woman, having an issue of blood for twelve years, who, having spent on physicians all her living, was not able to be healed by any, ^{Luke 08:44} having come near behind, touched the fringe of his garment, and presently the issue of her blood stood.

^{Luke 08:45} And Jesus said, "Who [is] it that touched me?" and all denying, Peter and those with him said, "Master, the multitudes press you, and throng [you], and you do say, Who [is] it that touched me!"

^{Luke 08:46} And Jesus said, "some one did touch me, for I knew power having gone forth from me."

^{Luke 08:47} And the woman, having seen that she was not hid, trembling, came, and having fallen before him, for what cause she touched him declared to him before all the people, and how she was healed presently; ^{Luke 08:48} and he said to her, "Take courage, daughter, your faith has saved you, be going on to peace."

^{Luke 08:49} While he is yet speaking, there does come a certain one from the chief of the synagogue's [house], saying to him -- "Your daughter has died, harass not the Teacher;" ^{Luke 08:50} and Jesus having heard, answered him, saying, "Be not afraid, only believe, and she shall be saved."

^{Luke 08:51} And having come to the house, he suffered no one to go in, except Peter, and James, and John, and the father of the child, and the mother; ^{Luke 08:52} and they were all weeping, and beating themselves for her, and he said, "Weep not, she did not die, but does sleep; ^{Luke 08:53} and they were deriding him, knowing that she did die; ^{Luke 08:54} and he having put all forth without, and having taken hold of her hand, called, saying, "Child, arise;" ^{Luke 08:55} and her spirit came back, and she arose presently, and he directed that there be given to her to eat; ^{Luke 08:56} and her parents were amazed, but he charged them to say to no one what was come to pass.

The story of Mary Magdalene's baptism through her mother's intercession is shown in the intertwined New Testament stories of the Healing of Jairus' daughter and the Menstruous Woman.

Mark's Miracle #8. Female Leader - Dan: Mary Magdalene (See Mark's Twelve Miracles)

^{Mark 05:35} As he is yet speaking, there come from the chief of the synagogue's [house, certain], saying -- "Your daughter did die, why still do you harass the Teacher?"

^{Mark 05:36} And Jesus immediately, having heard the word that is spoken, said to the chief of the synagogue, "Be not afraid, only believe."

^{Luke 08:46} And Jesus said, "some one did touch me, for I knew power having gone forth from me."

The key to the Menstruous Woman is that it is merely saying that she had a her monthly periods for twelve years and this would indicate that she had no sexual relations for twelve years. In the Essene order, periods were considered unclean, thus the strange conclusion that the Menstruous Woman needed to be healed. Her solution of touching the fringe of Jesus' garment bringing her cure was to request Jesus to declare that females were clean when not on their period.

Since this event is intertwined with the Healing of Jairus' twelve year old daughter who had died, it is clearly intended that the twelve years in each of these stories are related. When related the the Syro-Phoenician Woman, it must be Helena who is the Menstruous Women, who had remained a virgin except for the one time she was tricked at the temple. (See Helena, whose real name was Paulina, serving at the temple of Isis: Josephus (Antiquities of the Jews, 18 3.4) which incidentally appears right after the Testimonium Flavianum where Josephus talks about Jesus.) Since the girls' age is twelve, it points to the fact that her daughter, Mary Magdalene, had been conceived that one time. When Mary Magdalene turned twelve, the age of becoming a women, she had not had her Bat Mitzvah, and was not part of the Church and therefore dead. Jesus insists that she is sleeping, which what he did when Lazarus was said to be dead, but really excommunicated. He now performs the symbolic Bat Mitzvah. Present were her mother, Helena, and her step brothers, James and John, Jesus' servant Peter, and Jairus the head of the female convent: Judas (obviously changed to Jairus to avoid confusion - King David's priest was Ira the Jairite 2Samuel 20:26). After her baptism and her training, she was given a symbolic crumb of sacred bread.

Return to index - - - Go to Top

September 29AD Jesus declares the last year of the Great Jubilee (600 years from Ezekiel)
^{Matt 04:17} Ἀπὸ τότε ἤρξατο ὁ Ἰησου̃ς κηρύσσειν καὶ λέγειν, Μετανοει̃τε, ἤγγικεν γὰρ ἡ βασιλεία τω̃ν οὐρανω̃ν. ^{Matt 13:54} καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτου̃ ἐδίδασκεν αὐτοὺς ἐν τῃ̃ συναγωγῃ̃ αὐτω̃ν, ὥστε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν, Πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις; ^{Matt 13:57} καὶ ἐσκανδαλίζοντο ἐν αὐτῳ̃. ὁ δὲ Ἰησου̃ς εἰ̃πεν αὐτοι̃ς, Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῃ̃ πατρίδι καὶ ἐν τῃ̃ οἰκίᾳ αὐτου̃. ^{Matt 13:58} καὶ οὐκ ἐποίησεν ἐκει̃ δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτω̃ν. ^{Mark 01:15} καὶ λέγων ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία του̃ θεου̃· μετανοει̃τε καὶ πιστεύετε ἐν τῳ̃ εὐαγγελίῳ. ^{Mark 06:01} Καὶ ἐξη̃λθεν ἐκει̃θεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτου̃, καὶ ἀκολουθου̃σιν αὐτῳ̃ οἱ μαθηταὶ αὐτου̃. ^{Mark 06:02} καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῃ̃ συναγωγῃ̃· καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες, Πόθεν τούτῳ ταυ̃τα, καὶ τίς ἡ σοφία ἡ δοθει̃σα τούτῳ ἵνα καὶ δυνάμεις τοιαυ̃ται διὰ τω̃ν χειρω̃ν αὐτου̃ γίνωνται; ^{Mark 06:04} καὶ ἔλεγεν αὐτοι̃ς ὁ Ἰησου̃ς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῃ̃ πατρίδι αὐτου̃ καὶ ἐν τοι̃ς συγγενευ̃σιν αὐτου̃ καὶ ἐν τῃ̃ οἰκίᾳ αὐτου̃. ^{Mark 06:05} καὶ οὐκ ἐδύνατο ἐκει̃ ποιη̃σαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χει̃ρας ἐθεράπευσεν· ^{Mark 06:06} καὶ ἐθαύμαζεν διὰ τὴν ἀπιστίαν αὐτω̃ν. Καὶ περιη̃γεν τὰς κώμας κύκλῳ διδάσκων. ^{Luke 04:14} Καὶ ὑπέστρεψεν ὁ Ἰησου̃ς ἐν τῃ̃ δυνάμει του̃ πνεύματος εἰς τὴν Γαλιλαίαν. καὶ φήμη ἐξη̃λθεν καθ' ὅλης τη̃ς περιχώρου περὶ αὐτου̃. ^{Luke 04:15} καὶ αὐτὸς ἐδίδασκεν ἐν ται̃ς συναγωγαι̃ς αὐτω̃ν, δοξαζόμενος ὑπὸ πάντων. ^{Luke 04:16} Καὶ ἠ̃λθεν εἰς Ναζαρά, οὑ̃ ἠ̃ν τεθραμμένος, καὶ εἰση̃λθεν κατὰ τὸ εἰωθὸς αὐτῳ̃ ἐν τῃ̃ ἡμέρᾳ τω̃ν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνω̃ναι. ^{Luke 04:17} καὶ ἐπεδόθη αὐτῳ̃ βιβλίον του̃ προφήτου Ἠσαΐου, καὶ ἀναπτύξας τὸ βιβλίον εὑ̃ρεν τὸν τόπον οὑ̃ ἠ̃ν γεγραμμένον, ^{Luke 04:18} Πνευ̃μα κυρίου ἐπ' ἐμέ, οὑ̃ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοι̃ς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοι̃ς ἀνάβλεψιν, ἀποστει̃λαι τεθραυσμένους ἐν ἀφέσει, ^{Luke 04:19} κηρύξαι ἐνιαυτὸν κυρίου δεκτόν. ^{Luke 04:20} καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῳ̃ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῃ̃ συναγωγῃ̃ ἠ̃σαν ἀτενίζοντες αὐτῳ̃. ^{Luke 04:21} ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοι̃ς ὠσὶν ὑμω̃ν. ^{Luke 04:22} Καὶ πάντες ἐμαρτύρουν αὐτῳ̃ καὶ ἐθαύμαζον ἐπὶ τοι̃ς λόγοις τη̃ς χάριτος τοι̃ς ἐκπορευομένοις ἐκ του̃ στόματος αὐτου̃, καὶ ἔλεγον, Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὑ̃τος; ^{Luke 04:23} καὶ εἰ̃πεν πρὸς αὐτούς, Πάντως ἐρει̃τέ μοι τὴν παραβολὴν ταύτην· Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμενγενόμενα εἰς τὴν Καφαρναοὺμ ποίησον καὶ ὡ̃δε ἐν τῃ̃ πατρίδι σου. ^{Luke 04:24} εἰ̃πεν δέ, Ἀμὴν λέγω ὑμι̃ν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῃ̃ πατρίδι αὐτου̃. ^{Luke 04:25} ἐπ' ἀληθείας δὲ λέγω ὑμι̃ν, πολλαὶ χη̃ραι ἠ̃σαν ἐν ται̃ς ἡμέραις Ἠλίου ἐν τῳ̃ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἐπὶ ἔτη τρία καὶ μη̃νας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πα̃σαν τὴν γη̃ν, ^{Luke 04:26} καὶ πρὸς οὐδεμίαν αὐτω̃ν ἐπέμφθη Ἠλίας εἰ μὴ εἰς Σάρεπτα τη̃ς Σιδωνίας πρὸς γυναι̃κα χήραν. ^{Luke 04:27} καὶ πολλοὶ λεπροὶ ἠ̃σαν ἐν τῳ̃ Ἰσραὴλ ἐπὶ Ἐλισαίου του̃ προφήτου, καὶ οὐδεὶς αὐτω̃ν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. ^{Luke 04:28} καὶ ἐπλήσθησαν πάντες θυμου̃ ἐν τῃ̃ συναγωγῃ̃ ἀκούοντες ταυ̃τα, ^{Luke 04:29} καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τη̃ς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος του̃ ὄρους ἐφ' οὑ̃ ἡ πόλις ᾠκοδόμητο αὐτω̃ν, ὥστε κατακρημνίσαι αὐτόν· ^{Luke 04:30} αὐτὸς δὲ διελθὼν διὰ μέσου αὐτω̃ν ἐπορεύετο.
^{Matt 04:17} From that time began Jesus to proclaim and to say, "Reform you, for come near has the kingdom of heaven." ^{Matt 13:54} And having come to his own country, he was teaching them in their synagogue, so that they were astonished, and were saying, "From where to this one this wisdom and the mighty works? ^{Matt 13:57} And they were stumbled at him. And Jesus said to them, "A prophet is not without honor except in his own country, and in his own house:" ^{Matt 13:58} and he did not there many mighty works, because of their unbelief. ^{Mark 01:15} and saying -- "Fulfilled has been the time, and the kingdom of heaven has come near, reform you, and believe in the good news." ^{Mark 06:01} And he went forth thence, and came to his own country, and his disciples do follow him, ^{Mark 06:02} and Sabbath having come, he began in the synagogue to teach, and many hearing were astonished, saying, "Whence has this one these things? and what the wisdom that was given to him, that also such mighty works through his hands are done? ^{Mark 06:04} And Jesus said to them -- "A prophet is not without honor, except in his own country, and among his kindred, and in his own house;" ^{Mark 06:05} and he was not able there any mighty work to do, except on a few infirm people having put hands he did heal [them]; ^{Mark 06:06} and he wondered because of their unbelief. And he was going round the villages, in a circle, teaching, ^{Luke 04:14} And Jesus turned back in the power of the Spirit to Galilee, and a fame went forth through all the region round about concerning him, ^{Luke 04:15} and he was teaching in their synagogues, being glorified by all. ^{Luke 04:16} And he came to Nazareth, where he has been brought up, and he went in, according to his custom, on the Sabbath-day, to the synagogue, and stood up to read; ^{Luke 04:17} and there was given over to him a roll of Isaiah the prophet, and having unfolded the roll, he found the place where it has been written: ^{Luke 04:18} "The Spirit of the Lord [is] upon me, Because He did anoint me; To proclaim good news to the poor, Sent me to heal the broken of heart, To proclaim to captives deliverance, And to blind receiving of sight, To send away the bruised with deliverance, ^{Luke 04:19} To proclaim the acceptable year of the Lord." ^{Luke 04:20} And having folded the roll, having given [it] back to the officer, he sat down, and the eyes of all in the synagogue were gazing on him. ^{Luke 04:21} And he began to say unto them -- "To-day has this writing been fulfilled in your ears;" ^{Luke 04:22} and all were bearing testimony to him, and were wondering at the gracious words that are coming forth out of his mouth, and they said, "Is not this the son of Joseph?" ^{Luke 04:23} And he said unto them, "Certainly you will say to me this parable, Physician, heal yourself; as great things as we heard done in Capernaum, do also here in your country;" ^{Luke 04:24} and he said, "Verily I say to you -- No prophet is accepted in his own country; ^{Luke 04:25} and of a truth I say to you, Many widows were in the days of Elijah, in Israel, when the heaven was shut for three years and six months, when great famine came on all the land, ^{Luke 04:26} and unto none of them was Elijah sent, but -- to Sarepta of Sidon, unto a woman, a widow; ^{Luke 04:27} and many lepers were in the time of Elisha the prophet, in Israel, and none of them was cleansed, but -- Naaman the Syrian." ^{Luke 04:28} And all in the synagogue were filled with wrath, hearing these things, ^{Luke 04:29} and having risen, they put him forth without the city, and brought him unto the brow of the hill on which their city had been built -- to cast him down headlong, ^{Luke 04:30} and he, having gone through the midst of them, went away.
^{Matt 04:17} From that time began Jesus to proclaim and to say, "Reform you, for come near has the kingdom of heaven." ^{Matt 13:54} And having come to his own country, he was teaching them in their synagogue, so that they were astonished, and were saying, "From where to this one this wisdom and the mighty works? ^{Matt 13:57} And they were stumbled at him. And Jesus said to them, "A prophet is not without honor except in his own country, and in his own house:" ^{Matt 13:58} and he did not there many mighty works, because of their unbelief. ^{Mark 01:15} and saying -- "Fulfilled has been the time, and the kingdom of heaven has come near, reform you, and believe in the good news." ^{Mark 06:01} And he went forth thence, and came to his own country, and his disciples do follow him, ^{Mark 06:02} and Sabbath having come, he began in the synagogue to teach, and many hearing were astonished, saying, "Whence has this one these things? and what the wisdom that was given to him, that also such mighty works through his hands are done? ^{Mark 06:04} And Jesus said to them -- "A prophet is not without honor, except in his own country, and among his kindred, and in his own house;" ^{Mark 06:05} and he was not able there any mighty work to do, except on a few infirm people having put hands he did heal [them]; ^{Mark 06:06} and he wondered because of their unbelief. And he was going round the villages, in a circle, teaching, ^{Luke 04:14} And Jesus turned back in the power of the Spirit to Galilee, and a fame went forth through all the region round about concerning him, ^{Luke 04:15} and he was teaching in their synagogues, being glorified by all. ^{Luke 04:16} And he came to Nazareth, where he has been brought up, and he went in, according to his custom, on the Sabbath-day, to the synagogue, and stood up to read; ^{Luke 04:17} and there was given over to him a roll of Isaiah the prophet, and having unfolded the roll, he found the place where it has been written: ^{Luke 04:18} "The Spirit of the Lord [is] upon me, Because He did anoint me; To proclaim good news to the poor, Sent me to heal the broken of heart, To proclaim to captives deliverance, And to blind receiving of sight, To send away the bruised with deliverance, ^{Luke 04:19} To proclaim the acceptable year of the Lord." ^{Luke 04:20} And having folded the roll, having given [it] back to the officer, he sat down, and the eyes of all in the synagogue were gazing on him. ^{Luke 04:21} And he began to say unto them -- "To-day has this writing been fulfilled in your ears;" ^{Luke 04:22} and all were bearing testimony to him, and were wondering at the gracious words that are coming forth out of his mouth, and they said, "Is not this the son of Joseph?" ^{Luke 04:23} And he said unto them, "Certainly you will say to me this parable, Physician, heal yourself; as great things as we heard done in Capernaum, do also here in your country;" ^{Luke 04:24} and he said, "Verily I say to you -- No prophet is accepted in his own country; ^{Luke 04:25} and of a truth I say to you, Many widows were in the days of Elijah, in Israel, when the heaven was shut for three years and six months, when great famine came on all the land, ^{Luke 04:26} and unto none of them was Elijah sent, but -- to Sarepta of Sidon, unto a woman, a widow; ^{Luke 04:27} and many lepers were in the time of Elisha the prophet, in Israel, and none of them was cleansed, but -- Naaman the Syrian." ^{Luke 04:28} And all in the synagogue were filled with wrath, hearing these things, ^{Luke 04:29} and having risen, they put him forth without the city, and brought him unto the brow of the hill on which their city had been built -- to cast him down headlong, ^{Luke 04:30} and he, having gone through the midst of them, went away. Jesus proclaims that 29 AD is a jubilee year. For in 26 AD Pilate was made prefect at 62 years past the Eighth Age set of 70 which began Sixty-two Sevens and thus starting the chain of events predicted by Daniel 09:26 "After the sixty-two 'sevens', the Anointed One will be put to death and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed." In the Jubilee of 572 BC, Ezekiel 01:01,02 says "Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw divisions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity." (8th year of Nebuchadnezzar is 597 BC- 5th year- 20 years to next jubilee= 572 BC), thus this year is the next Great Jubilee cycle (12*50=600) (572BC-1+600=29AD). Although parts of this theme are termed, a "hometown rejection", it is more a question of the use of three and half years to extend the counting for the Eschaton, which should have occurred in September 29 AD. Jesus tells the story of the drought in the time of Elijah. The Old Testament account does not say its duration was three years and a half: "And it came to pass after many days, that the word of the Lord came to Elijah in the third year, saying, Go, show thyself unto Ahab; and I will send rain upon the earth." (1 Kings 17:1, and then "In the third year" (1 Kings 18:1) it seems to imply that the period for which no rain fell could have been less than three years, but Jesus says it is three and a half. In any case there is the three and a half years of Daniel (Daniel 9:27), when for the Abomination of the Temple (1 Maccabees1:54) occurred that was declared as "no time", so moving September 29 AD three and a half years to March 33 AD (the same time as the Crucifixion) for the Eschaton. John the Baptist did not include this added time and was disgraced, so the listeners are obviously thinking that Jesus could not be able to predict the correct time if John had failed.
Return to index - - - Go to Top

September 29AD The names of Jesus' real brothers and sister-in-laws

^{Matt 13:55} οὐχ οὑ̃τός ἐστιν ὁ του̃ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτου̃ λέγεται Μαριὰμ καὶ οἱ ἀδελφοὶ αὐτου̃ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας;
^{Matt 13:56} καὶ αἱ ἀδελφαὶ αὐτου̃ οὐχὶ πα̃σαι πρὸς ἡμα̃ς εἰσιν; πόθεν οὐ̃ν τούτῳ ταυ̃τα πάντα;
^{Mark 06:03} οὐχ οὑ̃τός ἐστιν ὁ τέκτων, ὁ υἱὸς τη̃ς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωση̃τος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτου̃ ὡ̃δε πρὸς ἡμα̃ς; καὶ ἐσκανδαλίζοντο ἐν αὐτῳ̃.

^{Matt 13:55} Is not this the carpenter's son? Is not his mother called Mary, and his brethren James, and Joses, and Simon, and Judas? ^{Matt 13:56} And his sisters -- are they not all with us? Why, then, to this one all these?"

^{Mark 06:03} Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? and are not his sisters here with us?" -- and they were being stumbled at him.

^{Matt 13:55} Is not this the carpenter's son? Is not his mother called Mary, and his brethren James, and Joses, and Simon, and Judas? (Should be Simon after Jude.)
^{Matt 13:56} And his sisters (sister in-law: Mary Magdalene and cousin: Susanna (daughter of his uncle Cleopas)) -- are they not all with us? Why, then, to this one all these?"

^{Mark 06:03} Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? and are not his sisters here with us?" -- and they were being stumbled at him.

The etymology of the word "brother" (adelphos) originally comes from "of the same womb" (ἀ-δελφός), although often used in the NT in a wider sense.

Here are shown the sons of Mother Mary. The correct order is in Mark:

Since each son was conceived six years apart (7 year interval) we can know their birthdays: Jesus: 7BC, James the Just: 1AD, Joses-Barnabas, 8 AD, Jude, in 15 AD, and Simon-Silas 21AD, Simon-Silas appears in Acts 21:23-24 as "man 4 under a (Nazarite) vow." He "shaved his head", meaning marrying, at the age of 36 in June 58 AD.

Sons of Mother Mary & Joseph (See also more detail in Jesus Relations.)
Jesus born 7 BC
James the Just born 1 AD
Joses 8AD
Jude born 15 AD
Simon born 21AD
sister in-law: Mary Magdalene and cousin: Susanna: Mary daughter of Cleopas, his uncle fourth woman at cross- John 19:25

^{Luke 12:51} "Think you that peace I came to give in the earth? no, I say to you, but rather division; ^{Luke 12:52} for there shall be henceforth five in one house divided -- three against two, and two against three; ^{Luke 12:53} a father shall be divided against a son, and a son against a father, a mother against a daughter, and a daughter against a mother, a mother-in-law against her daughter-in-law, and a daughter-in-law against her mother-in-law."

Of the five children Jesus, Joses, and Simon were aligned with the Church of Jesus and Paul, but James the Just (Epistle of James) and Jude (The Epistle of Jude) believed in keeping the mission to Jews only.

^{Galatians 2:12} For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he (Peter) began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group.

Return to index - - - Go to Top

September 29AD All followers are family
^{Matt 12:46} Ἔτι αὐτου̃ λαλου̃ντος τοι̃ς ὄχλοις ἰδοὺ ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτου̃ εἱστήκεισαν ἔξω ζητου̃ντες αὐτῳ̃ λαλη̃σαι. ^{Matt 12:47} Not in Vaticanus ^{Matt 12:48} ὁ δὲ ἀποκριθεὶς εἰ̃πεν τῳ̃ λέγοντι αὐτῳ̃, Τίς ἐστιν ἡ μήτηρ μου, καὶ τίνες εἰσὶν οἱ ἀδελφοί μου; ^{Matt 12:49} καὶ ἐκτείνας τὴν χει̃ρα αὐτου̃ ἐπὶ τοὺς μαθητὰς αὐτου̃ εἰ̃πεν, Ἰδοὺ ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου· ^{Matt 12:50} ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα του̃ πατρός μου του̃ ἐν οὐρανοι̃ς αὐτός μου ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. ^{Mark 03:31} Καὶ ἔρχεται ἡ μήτηρ αὐτου̃ καὶ οἱ ἀδελφοὶ αὐτου̃ καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλου̃ντες αὐτόν. ^{Mark 03:32} καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῳ̃, Ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ζητου̃σίν σε. ^{Mark 03:33} καὶ ἀποκριθεὶς αὐτοι̃ς λέγει, Τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί [μοὐ̃; ^{Mark 03:34} καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει, Ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου. ^{Mark 03:35} ὃς [γὰρ] ἂν ποιήσῃ τὸ θέλημα του̃ θεου̃, οὑ̃τος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. ^{Luke 08:19} Παρεγένετο δὲ πρὸς αὐτὸν ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτου̃, καὶ οὐκ ἠδύναντο συντυχει̃ν αὐτῳ̃ διὰ τὸν ὄχλον. ^{Luke 08:20} ἀπηγγέλη δὲ αὐτῳ̃, Ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἑστήκασιν ἔξω ἰδει̃ν θέλοντές σε. ^{Luke 08:21} ὁ δὲ ἀποκριθεὶς εἰ̃πεν πρὸς αὐτούς, Μήτηρ μου καὶ ἀδελφοί μου οὑ̃τοί εἰσιν οἱ τὸν λόγον του̃ θεου̃ ἀκούοντες καὶ ποιου̃ντες.
^{Matt 12:46} And while he was yet speaking to the multitudes, lo, his mother and brethren had stood without, seeking to speak to him, ^{Matt 12:47} and one said to him, "Lo, your mother and your brethren do stand without, seeking to speak to you." ^{Matt 12:48} And he answering said to him who spoke to him, "Who is my mother? And who are my brethren?" ^{Matt 12:49} And having stretched forth his hand toward his disciples, he said, "Lo, my mother and my brethren! ^{Matt 12:50} For whoever may do the will of my Father who is in the heavens, he is my brother, and sister, and mother." ^{Mark 03:31} Then come do his brethren and mother, and standing without, they sent unto him, calling him,^{Mark 03:32} and a multitude was sitting about him, and they said to him, "Lo, your mother and your brethren without do seek you."^{Mark 03:33} And he answered them, saying, "Who is my mother, or my brethren?" ^{Mark 03:34} And having looked round in a circle to those sitting about him, he said, "Lo, my mother and my brethren! ^{Mark 03:35} for whoever may do the will of God, he is my brother, and my sister, and mother." ^{Luke 08:19} And there came unto him his mother and brethren, and they were not able to get to him because of the multitude, ^{Luke 08:20} and it was told him, saying, "Your mother and your brethren do stand without, wishing to see you;" ^{Luke 08:21} and he answering said unto them, "My mother and my brethren! they are those who the word of God are hearing, and doing."
^{Matt 12:46} And while he was yet speaking to the multitudes, lo, his mother and brethren had stood without, seeking to speak to him, ~~^{Matt 12:47} and one said to him, "Lo, your mother and your brethren do stand without, seeking to speak to you."~~ ^{Matt 12:48} And he answering said to him who spoke to him, "Who is my mother? And who are my brethren?" ^{Matt 12:49} And having stretched forth his hand toward his disciples, he said, "Lo, my mother and my brethren! ^{Matt 12:50} For whoever may do the will of my Father who is in the heavens, he is my brother, and sister, and mother." ^{Mark 03:31} Then come do his brethren and mother, and standing without, they sent unto him, calling him,^{Mark 03:32} and a multitude was sitting about him, and they said to him, "Lo, your mother and your brethren without do seek you."^{Mark 03:33} And he answered them, saying, "Who is my mother, or my brethren?" ^{Mark 03:34} And having looked round in a circle to those sitting about him, he said, "Lo, my mother and my brethren! ^{Mark 03:35} for whoever may do the will of God, he is my brother, and my sister, and mother." ^{Luke 08:19} And there came unto him his mother and brethren, and they were not able to get to him because of the multitude, ^{Luke 08:20} and it was told him, saying, "Your mother and your brethren do stand without, wishing to see you;" ^{Luke 08:21} and he answering said unto them, "My mother and my brethren! they are those who the word of God are hearing, and doing." Note that Matthew 12:47 is not in Vaticanus, indicating that this section was probably altered to imply that the mentioned brothers in the preceding section were merely brothers of the Church in order to a justify that Mary was a perpetual virgin. This addition makes it look like Jesus is disobeying the fifth commandment to honor family. Of course, the point that Jesus is making is a usual religious one, that in the spiritual family of the Church all are as kin.
Return to index - - - Go to Top

Questions about purification to John the Baptist (reveals that his wife is pregnant: John 03:29 "this my Joy is full")
^{John 03:22} Μετὰ ταυ̃τα ἠ̃λθεν ὁ Ἰησου̃ς καὶ οἱ μαθηταὶ αὐτου̃ εἰς τὴν Ἰουδαίαν γη̃ν, καὶ ἐκει̃ διέτριβεν μετ' αὐτω̃ν καὶ ἐβάπτιζεν. ^{John 03:23} ἠ̃ν δὲ καὶ ὁ Ἰωάννης βαπτίζων ἐν Αἰνὼν ἐγγὺς του̃ Σαλείμ, ὅτι ὕδατα πολλὰ ἠ̃ν ἐκει̃, καὶ παρεγίνοντο καὶ ἐβαπτίζοντο· ^{John 03:24} οὔπω γὰρ ἠ̃ν βεβλημένος εἰς τὴν φυλακὴν ὁ Ἰωάννης. ^{John 03:25} Ἐγένετο οὐ̃ν ζήτησις ἐκ τω̃ν μαθητω̃ν Ἰωάννου μετὰἸουδαίου περὶ καθαρισμου̃. ^{John 03:26} καὶ ἠ̃λθον πρὸς τὸν Ἰωάννην καὶ εἰ̃παν αὐτῳ̃, Ῥαββί, ὃς ἠ̃ν μετὰ σου̃ πέραν του̃ Ἰορδάνου, ᾡ̃ σὺ μεμαρτύρηκας, ἴδε οὑ̃τος βαπτίζει καὶ πάντες ἔρχονται πρὸς αὐτόν. ^{John 03:27} ἀπεκρίθη Ἰωάννης καὶ εἰ̃πεν, Οὐ δύναται ἄνθρωπος λαμβάνειν οὐδὲ ἓν ἐὰν μὴ ᾐ̃ δεδομένον αὐτῳ̃ ἐκ του̃ οὐρανου̃. ^{John 03:28} αὐτοὶ ὑμει̃ς μοι μαρτυρει̃τε ὅτι εἰ̃πον [ὅτἰ̃ Οὐκ εἰμὶ ἐγὼ ὁ Χριστός, ἀλλ' ὅτι Ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου. ^{John 03:29} ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν· ὁ δὲ φίλος του̃ νυμφίου, ὁ ἑστηκὼς καὶ ἀκούων αὐτου̃, χαρᾳ̃ χαίρει διὰ τὴν φωνὴν του̃ νυμφίου. αὕτη οὐ̃ν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται. ^{John 03:30} ἐκει̃νον δει̃ αὐξάνειν, ἐμὲ δὲ ἐλαττου̃σθαι. ^{John 03:31} Ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν· ὁ ὢν ἐκ τη̃ς γη̃ς ἐκ τη̃ς γη̃ς ἐστιν καὶ ἐκ τη̃ς γη̃ς λαλει̃. ὁ ἐκ του̃ οὐρανου̃ ἐρχόμενος [ἐπάνω πάντων ἐστίν·] ^{John 03:32} ὃ ἑώρακεν καὶ ἤκουσεν του̃το μαρτυρει̃, καὶ τὴν μαρτυρίαν αὐτου̃ οὐδεὶς λαμβάνει. ^{John 03:33} ὁ λαβὼν αὐτου̃ τὴν μαρτυρίαν ἐσφράγισεν ὅτι ὁ θεὸς ἀληθής ἐστιν. ^{John 03:34} ὃν γὰρ ἀπέστειλεν ὁ θεὸς τὰ ῥήματα του̃ θεου̃ λαλει̃, οὐ γὰρ ἐκ μέτρου δίδωσιν τὸ πνευ̃μα. ^{John 03:35} ὁ πατὴρ ἀγαπᾳ̃ τὸν υἱόν, καὶ πάντα δέδωκεν ἐν τῃ̃ χειρὶ αὐτου̃. ^{John 03:36} ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον· ὁ δὲ ἀπειθω̃ν τῳ̃ υἱῳ̃ οὐκ ὄψεται ζωήν, ἀλλ' ἡ ὀργὴ του̃ θεου̃ μένει ἐπ' αὐτόν.
^{John 03:22} After these things came Jesus and his disciples to the land of Judea, and there he did tarry with them, and was baptizing; ^{John 03:23} and John was also baptizing in Aenon, near to Salem, because there were many waters there, and they were coming and were being baptized -- ^{John 03:24} for John was not yet cast into the prison -- ^{John 03:25} there arose then a question from the disciples of John with [some] Jews about purifying, ^{John 03:26} and they came unto John, and said to him, "Rabbi, he who was with you beyond the Jordan, to whom you did testify, lo, this one is baptizing, and all are coming unto him." ^{John 03:27} John answered and said, "A man is not able to receive anything, if it may not have been given him from the heaven; ^{John 03:28} you yourselves do testify to me that I said, I am not the Christ, but, that I am having been sent before him; ^{John 03:29} he who is having the bride is bridegroom, and the friend of the bridegroom, who is standing and hearing him, with joy does rejoice because of the voice of the bridegroom; this, then, my joy has been fulfilled. ^{John 03:30} "Him it behooves to increase, and me to become less; ^{John 03:31} he who from above is coming is above all; he who is from the earth, from the earth he is, and from the earth he speaks; he who from the heaven is coming is above all. ^{John 03:32} " and what he has seen and heard this he does testify, and his testimony none receives; ^{John 03:33} he who is receiving his testimony did seal that God is true; ^{John 03:34} for he whom God sent, the sayings of God he speaks; for not by measure does God give the Spirit; ^{John 03:35} the Father does love the Son, and all things has given into his hand; ^{John 03:36} he who is believing in the Son, has life age-during; and he who is not believing the Son, shall not see life, but the wrath of God does remain upon him."
^{John 03:22} After these things came Jesus and his disciples to the land of Judea, and there he did tarry with them, and was baptizing; ^{John 03:23} and John was also baptizing in Aenon, near to Salem, because there were many waters there, and they were coming and were being baptized -- ^{John 03:24} for John was not yet cast into the prison -- ^{John 03:25} there arose then a question from the disciples of John with [some] Jews about purifying, ^{John 03:26} and they came unto John, and said to him, "Rabbi, he who was with you beyond the Jordan, to whom you did testify, lo, this one is baptizing, and all are coming unto him." ^{John 03:27} John answered and said, "A man is not able to receive anything, if it may not have been given him from the heaven; ^{John 03:28} you yourselves do testify to me that I said, I am not the Christ, but, that I am having been sent before him; ^{John 03:29} he who is having the bride is bridegroom, and the friend of the bridegroom, who is standing and hearing him, with joy does rejoice because of the voice of the bridegroom; this, then, my joy has been fulfilled. ^{John 03:30} "Him it behooves to increase, and me to become less; ^{John 03:31} he who from above is coming is above all; he who is from the earth, from the earth he is, and from the earth he speaks; he who from the heaven is coming is above all. ^{John 03:32} " and what he has seen and heard this he does testify, and his testimony none receives; ^{John 03:33} he who is receiving his testimony did seal that God is true; ^{John 03:34} for he whom God sent, the sayings of God he speaks; for not by measure does God give the Spirit; ^{John 03:35} the Father does love the Son, and all things has given into his hand; ^{John 03:36} he who is believing in the Son, has life age-during; and he who is not believing the Son, shall not see life, but the wrath of God does remain upon him." The question of purification has to do with the disciples of John the Baptist questioning whether Jesus had the power to baptize also. The concept of Christ has to do with chrism which is a Davidic concept, but John was a Zadokite. 'Being sent before' means superior in rank to Jesus. John explains that God does not measure out his Spirit and therefore to ask whether Jesus or John possesses greater Spirit is a meaningless question. God decides the fate of all, but if God's Voice can be expressed then that brings joy to him. The expression "this my Joy is full" may indicate that his wife has conceived a child as this would his age for marriage at age 36. The 'Father' here is Jonathan Annas as it was in the Garden of Gethsemane. John is referring to Jesus' baptism by him when he refused to give him full authority, but was overruled by Jonathan. He therefore expects others to respect Jesus as the Son, the servant of the Father, even though he, John, (in the top position as 'God') is against it.
Return to index - - - Go to Top

January 30AD John the Baptist is put in prison by Herod Antipas before the Eschaton was supposed to occur on March 30AD (Cairo-Damascus Document Column 19:14 "forty years after the death of the Teacher of Righteousness those who deserted to the Man of a Lie (Jesus) would be destroyed. Fall of Jerusalem 70-40 = 30AD for his death)
^{Matt 04:12} Ἀκούσας δὲ ὅτι Ἰωάννης παρεδόθη ἀνεχώρησεν εἰς τὴν Γαλιλαίαν. ^{Matt 14:03} Ὁ γὰρ Ἡρῴδης κρατήσας τὸν Ἰωάννην ἔδησεν [αὐτὸν] καὶ ἐνφυλακῃ̃ ἀπέθετο διὰ Ἡρῳδιάδα τὴν γυναι̃κα Φιλίππου του̃ ἀδελφου̃ αὐτου̃· ^{Matt 14:04} ἔλεγεν γὰρ ὁ Ἰωάννης αὐτῳ̃, Οὐκ ἔξεστίν σοι ἔχειν αὐτήν. ^{Matt 14:05} καὶ θέλων αὐτὸν ἀποκτει̃ναι ἐφοβήθη τὸν ὄχλον, ὅτι ὡς προφήτην αὐτὸν εἰ̃χον. ^{Mark 06:17} Αὐτὸς γὰρ ὁ Ἡρῴδης ἀποστείλας ἐκράτησεν τὸν Ἰωάννην καὶ ἔδησεν αὐτὸν ἐν φυλακῃ̃ διὰ Ἡρῳδιάδα τὴν γυναι̃κα Φιλίππου του̃ ἀδελφου̃ αὐτου̃, ὅτι αὐτὴν ἐγάμησεν· ^{Mark 06:18} ἔλεγεν γὰρ ὁ Ἰωάννης τῳ̃ Ἡρῴδῃ ὅτι Οὐκ ἔξεστίν σοι ἔχειν τὴν γυναι̃κα του̃ ἀδελφου̃ σου. ^{Mark 06:19} ἡ δὲ Ἡρῳδιὰς ἐνει̃χεν αὐτῳ̃ καὶ ἤθελεν αὐτὸν ἀποκτει̃ναι, καὶ οὐκ ἠδύνατο· ^{Mark 06:20} ὁ γὰρ Ἡρῴδης ἐφοβει̃το τὸν Ἰωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν, καὶ ἀκούσας αὐτου̃ πολλὰ ἐποίει, καὶ ἡδέως αὐτου̃ ἤκουεν. ^{Luke 03:19} ὁ δὲ Ἡρῴδης ὁ τετραάρχης, ἐλεγχόμενος ὑπ' αὐτου̃ περὶ Ἡρῳδιάδος τη̃ς γυναικὸς του̃ ἀδελφου̃ αὐτου̃ καὶ περὶ πάντων ὡ̃ν ἐποίησεν πονηρω̃ν ὁ Ἡρῴδης, ^{Luke 03:20} προσέθηκεν καὶ του̃το ἐπὶ πα̃σιν, κατέκλεισεν τὸν Ἰωάννην ἐν φυλακῃ̃.
^{Matt 04:12} And Jesus having heard that John was delivered up, did withdraw to Galilee, ^{Matt 14:03} For Herod having laid hold on John, did bind him, and did put him in prison, because of Herodias his brother Philip's wife, ^{Matt 14:04} for John was saying to him, "It is not lawful to you to have her," ^{Matt 14:05} and, willing to kill him, he feared the multitude, because as a prophet they were holding him. ^{Mark 06:17} For Herod himself, having sent forth, did lay hold on John, and bound him in the prison, because of Herodias the wife of Philip (see correction above), because he married her, ^{Mark 06:18} for John said to Herod -- "It is not lawful to you to have the wife of your brother;" ^{Mark 06:19} and Herodias was having a quarrel with him, and was willing to kill him, and was not able, ^{Mark 06:20} for Herod was fearing John, knowing him a man righteous and holy, and was keeping watch over him, and having heard him, was doing many things, and hearing him gladly. ^{Luke 03:19} and Herod the tetrarch, being reproved by him concerning Herodias the wife of Philip his brother (see correction above), and concerning all the evils that Herod did, ^{Luke 03:20} added also this to all, that he shut up John in the prison.
^{Matt 04:12} And Jesus having heard that John was delivered up, did withdraw to Galilee, ^{Matt 14:03} For Herod having laid hold on John, did bind him, and did put him in prison, because of Herodias his brother Philip's wife, ^{Matt 14:04} for John was saying to him, "It is not lawful to you to have her," ^{Matt 14:05} and, willing to kill him, he feared the multitude, because as a prophet they were holding him. ^{Mark 06:17} For Herod himself, having sent forth, did lay hold on John, and bound him in the prison, because of Herodias the wife of Philip (not Philip, see correction below), because he married her, ^{Mark 06:18} for John said to Herod -- "It is not lawful to you to have the wife of your brother;" ^{Mark 06:19} and Herodias was having a quarrel with him, and was willing to kill him, and was not able, ^{Mark 06:20} for Herod was fearing John, knowing him a man righteous and holy, and was keeping watch over him, and having heard him, was doing many things, and hearing him gladly. ^{Luke 03:19} and Herod the tetrarch, being reproved by him concerning Herodias the wife of Philip his brother (not Philip, see correction below), and concerning all the evils that Herod did, ^{Luke 03:20} added also this to all, that he shut up John in the prison. It may have been Herodias complaining about John the Baptist saying "It is not lawful to you to have the wife of your brother" that contributed to Herod Antipas decision to put John the Baptist in prison, but it is more likely, as Josephus Antiquities 18.5.2 indicates, that his motivating force was fear that he would lead the Jews into sedition. John had predicted that the Eschaton would occur in March 30 AD, but he was not supporting any action against Rome, but rather was leaving it up to God. This would explain the fact that Herod Antipas only put him in prison, but did not execute him at this time. In fact considering that the Zealots had murdered his father Zechariah in 6AD, the purpose of putting him in prison might have been to protect him. As to the accusation against John, Herod the Great had multiple wives and the Herods were known to have incestuous marriages with cousins. See some of the the match-ups in the chart of: Herod's Wives. For instance Herodias' first husband was Herod, son of Herod the Great, and Mariamme, the daughter of Simon, the High Priest; he having traded his daughter for the position of High Priest. Marriamme was Herod the Great's third wife. This son of Herod the Great has been mislabel Herod-Philip because both Matthew and Luke say that Herodias was married to Philip, son of Herod the Great's fifth wife, Cleopatra of Jerusalem. The mistake came about from the fact that Herodias' daughter Salome from that marriage was first married to Philip until has death in 34 AD. (It is interesting to note that Matthew and Luke must have shared a common source for these details.) Getting back to Herod tradition of cousin incest, Herodias was the daughter of Aristobulus who was the son of Herod the Great and his second wife: Mariamme (the daughter of Hyrcanus). This means that Herod, son of Herod was married to his half-brother's daughter. When she ran off with Herod Antipas, the son of Herod the Great and Herod the Great's fourth wife, Malthace, she had merely traded different half brothers. Her daughter, Salome, from her first marriage with Herod, son of Herod the Great, would first be married Philip, son of Herod the Great and his fifth wife, Cleopatra of Jerusalem, mentioned above; thus she would be the granddaughter of Herod, son of Herod the Great's, half-brother. After Philip's death she was married to the son of Herodias' half brother, Herod of Chalcis. The mistake of Salome being married to Philip is corrected by Josephus Antiquities of the Jews 18.v.4 and also gives us the name of the daughter, who was merely mentioned as "daughter of Herodias" meaning in this case Helena, consort of Simon Magus, whose superior would be Antipas Herod and Herodias, thus "daughter of". There are more details in the section: The "Beheading" of John the Baptist, but to return to the reason that John the Baptist opposed Herod Antipas' marriage with Herodias was technically the fact that by Jewish law, a wife cannot take another husband unless she is widowed. That John was so foolish as to oppose a Herod on that technicality, that clearly contributed to his "beheading", it a good question. Its answer requires the analysis of who this Herod, son of Herod, was. In the description of Herodias meeting Herod Antipas, they immediately agree to marry, once he divorced his first wife Phasaelis, daughter of Aretas IV, the King of the Nabataeans (Josephus Antiquities of the Jews 18.v.1). This is the same king mentioned by Paul 2 Corinthians 11:32. There is no mention of needing to get a divorce from Herod, son of Herod, her husband, almost as if they assume he will not mind. Thus it might be assumed that this Herod, son of Herod is gay. Now to jump to a description of Thomas the disciple's personality, it would seem that he was different, such as blurting a comment at the Crucifixion and asking to touch the wounds in Jesus' hand. He was known as Thomas Didymus which means "The Twin", and yet there is never an indication of his twin brother. Assuming that he is a good candidate for this Herod, son of Herod, we need to figure out the meaning of "twin". For the Jews, there were two very important twins Esau and Jacob (Genesis 25:20-34; Genesis 27:01-42). With Esau being the eldest by minutes, Jacob felt that it was fair enough to steal his birthright from aged and blind father, Isaac, of course with God's approval. Actually there is an event that joins these two stories together and this was when Herod found out that his son Antipater was plotting to poison him and he also found out that Herod, son of Herod's, mother knew about it and kept it quiet. He then disowned Herod, son of Herod, whom he had promised the kingship after his death (Josephus Antiquities of the Jews 17.iv.2). So Thomas was deprived of his heredity just like Esau and thus they called him Thomas, the Twin. In the Church structure he had a chance to be be a king again in the opposing Church group that made Jesus the David King. Romans16:13 Greet Rufus (Thomas: Esau had red hair), eminent in the Lord, also his mother (Mariamne II) and mine (Herodias, step-mother).
Return to index - - - Go to Top

February 30AD Jesus takes over John the Baptist's mission. 'Fishers of men' plus Draught of Fishes
^{Matt 04:13} καὶ καταλιπὼν τὴν Ναζαρὰ ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ· ^{Matt 04:14} ἵνα πληρωθῃ̃ τὸ ῥηθὲν διὰ Ἠσαΐου του̃ προφήτου λέγοντος, ^{Matt 04:15} Γη̃ Ζαβουλὼν καὶ γη̃ Νεφθαλίμ, ὁδὸν θαλάσσης, πέραν του̃ Ἰορδάνου, Γαλιλαία τω̃ν ἐθνω̃ν, ^{Matt 04:16} ὁ λαὸς ὁ καθήμενος ἐν σκότει φω̃ς εἰ̃δεν μέγα, καὶ τοι̃ς καθημένοις ἐν χώρᾳ καὶ σκιᾳ̃ θανάτου φω̃ς ἀνέτειλεν αὐτοι̃ς. ^{Matt 04:18} Περιπατω̃ν δὲ παρὰ τὴν θάλασσαν τη̃ς Γαλιλαίας εἰ̃δεν δύο ἀδελφούς, Σίμωνα τὸν λεγόμενον Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτου̃, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν· ἠ̃σαν γὰρ ἁλιει̃ς. ^{Matt 04:19} καὶ λέγει αὐτοι̃ς, Δευ̃τε ὀπίσω μου, καὶ ποιήσω ὑμα̃ς ἁλιει̃ς ἀνθρώπων. ^{Matt 04:20} οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῳ̃. ^{Matt 04:21} Καὶ προβὰς ἐκει̃θεν εἰ̃δεν ἄλλους δύο ἀδελφούς, Ἰάκωβον τὸν του̃ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτου̃, ἐν τῳ̃ πλοίῳ μετὰ Ζεβεδαίου του̃ πατρὸς αὐτω̃ν καταρτίζοντας τὰ δίκτυα αὐτω̃ν· καὶ ἐκάλεσεν αὐτούς. ^{Matt 04:22} οἱ δὲ εὐθέως ἀφέντες τὸ πλοι̃ον καὶ τὸν πατέρα αὐτω̃ν ἠκολούθησαν αὐτῳ̃. ^{Matt 04:23} Καὶ περιη̃γεν ἐν ὅλῃ τῃ̃ Γαλιλαίᾳ, διδάσκων ἐν ται̃ς συναγωγαι̃ς αὐτω̃ν καὶ κηρύσσων τὸ εὐαγγέλιον τη̃ς βασιλείας καὶ θεραπεύων πα̃σαν νόσον καὶ πα̃σαν μαλακίαν ἐν τῳ̃ λαῳ̃. ^{Matt 04:24} καὶ ἀπη̃λθεν ἡ ἀκοὴ αὐτου̃ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῳ̃ πάντας τοὺς κακω̃ς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους καὶ δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς. ^{Matt 04:25} καὶ ἠκολούθησαν αὐτῳ̃ ὄχλοι πολλοὶ ἀπὸ τη̃ς Γαλιλαίας καὶ Δεκαπόλεως καὶ Ἰεροσολύμων καὶ Ἰουδαίας καὶ πέραν του̃ Ἰορδάνου. ^{Mark 01:14} Μετὰ δὲ τὸ παραδοθη̃ναι τὸν Ἰωάννην ἠ̃λθεν ὁ Ἰησου̃ς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον του̃ θεου̃ ^{Mark 01:16} Καὶ παράγων παρὰ τὴν θάλασσαν τη̃ς Γαλιλαίας εἰ̃δεν Σίμωνα καὶ Ἀνδρέαν τὸν ἀδελφὸν Σίμωνος ἀμφιβάλλοντας ἐν τῃ̃ θαλάσσῃ· ἠ̃σαν γὰρ ἁλιει̃ς. ^{Mark 01:17} καὶ εἰ̃πεν αὐτοι̃ς ὁ Ἰησου̃ς, Δευ̃τε ὀπίσω μου, καὶ ποιήσω ὑμα̃ς γενέσθαι ἁλιει̃ς ἀνθρώπων. ^{Mark 01:18} καὶ εὐθὺς ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῳ̃. ^{Mark 01:19} Καὶ προβὰς ὀλίγον εἰ̃δεν Ἰάκωβον τὸν του̃ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτου̃, καὶ αὐτοὺς ἐν τῳ̃ πλοίῳ καταρτίζοντας τὰ δίκτυα, ^{Mark 01:20} καὶ εὐθὺς ἐκάλεσεν αὐτούς. καὶ ἀφέντες τὸν πατέρα αὐτω̃ν Ζεβεδαι̃ον ἐν τῳ̃ πλοίῳ μετὰ τω̃ν μισθωτω̃ν ἀπη̃λθον ὀπίσω αὐτου̃. ^{Luke 05:01} Ἐγένετο δὲ ἐν τῳ̃ τὸν ὄχλον ἐπικει̃σθαι αὐτῳ̃ καὶ ἀκούειν τὸν λόγον του̃ θεου̃ καὶ αὐτὸς ἠ̃ν ἑστὼς παρὰ τὴν λίμνην Γεννησαρέτ, ^{Luke 05:02} καὶ εἰ̃δεν δύο πλοι̃α ἑστω̃τα παρὰ τὴν λίμνην· οἱ δὲ ἁλιει̃ς ἀπ' αὐτω̃ν ἀποβάντες ἔπλυνον τὰ δίκτυα. ^{Luke 05:03} ἐμβὰς δὲ εἰς ἓν τω̃ν πλοίων, ὃ ἠ̃ν Σίμωνος, ἠρώτησεν αὐτὸν ἀπὸ τη̃ς γη̃ς ἐπαναγαγει̃ν ὀλίγον, καθίσας δὲ ἐκ του̃ πλοίου ἐδίδασκεν τοὺς ὄχλους. ^{Luke 05:04} ὡς δὲ ἐπαύσατο λαλω̃ν, εἰ̃πεν πρὸς τὸν Σίμωνα, Ἐπανάγαγε εἰς τὸ βάθος καὶ χαλάσατε τὰ δίκτυα ὑμω̃ν εἰς ἄγραν. ^{Luke 05:05} καὶ ἀποκριθεὶς Σίμων εἰ̃πεν, Ἐπιστάτα, δι' ὅλης νυκτὸς κοπιάσαντες οὐδὲν ἐλάβομεν, ἐπὶ δὲ τῳ̃ ῥήματί σου χαλάσω τὰ δίκτυα. ^{Luke 05:06} καὶ του̃το ποιήσαντες συνέκλεισαν πλη̃θος ἰχθύων πολύ, διερρήσσετο δὲ τὰ δίκτυα αὐτω̃ν. ^{Luke 05:07} καὶ κατένευσαν τοι̃ς μετόχοις ἐν τῳ̃ ἑτέρῳ πλοίῳ του̃ ἐλθόντας συλλαβέσθαι αὐτοι̃ς· καὶ ἠ̃λθαν, καὶ ἔπλησαν ἀμφότερα τὰ πλοι̃α ὥστε βυθίζεσθαι αὐτά. ^{Luke 05:08} ἰδὼν δὲ Σίμων Πέτρος προσέπεσεν τοι̃ς γόνασιν Ἰησου̃ λέγων, Ἔξελθε ἀπ' ἐμου̃, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, κύριε· ^{Luke 05:09} θάμβος γὰρ περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῳ̃ ἐπὶ τῃ̃ ἄγρᾳ τω̃ν ἰχθύων ὡ̃ν συνέλαβον, ^{Luke 05:10} ὁμοίως δὲ καὶ Ἰάκωβον καὶ Ἰωάννην υἱοὺς Ζεβεδαίου, οἳ ἠ̃σαν κοινωνοὶ τῳ̃ Σίμωνι. καὶ εἰ̃πεν πρὸς τὸν Σίμωνα ὁ Ἰησου̃ς, Μὴ φοβου̃· ἀπὸ του̃ νυ̃ν ἀνθρώπους ἔσῃ ζωγρω̃ν. ^{Luke 05:11} καὶ καταγαγόντες τὰ πλοι̃α ἐπὶ τὴν γη̃ν ἀφέντες πάντα ἠκολούθησαν αὐτῳ̃.
^{Matt 04:13} And having left Nazareth, having come, he dwelt at Capernaum that is by the sea, in the borders of Zebulun and Naphtalim, ^{Matt 04:14} that it might be fulfilled that was spoken through Isaiah the prophet, saying, ^{Matt 04:15} "Land of Zebulun and land of Naphtali, way of the sea, beyond the Jordan, Galilee of the nations! -- ^{Matt 04:16} The people that is sitting in darkness saw a great light, and to those sitting in a region and shadow of death -- light arose to them." ^{Matt 04:18} And Jesus, walking by the sea of Galilee, saw two brothers, Simon named Peter and Andrew his brother, casting a drag into the sea -- for they were fishers -- ^{Matt 04:19} and he said to them, "Come you after me, and I will make you fishers of men," ^{Matt 04:20} and they, immediately, having left the nets, did follow him. ^{Matt 04:21} And having advanced from there, he saw other two brothers, James of Zebedee, and John his brother, in the boat with Zebedee their father, refitting their nets, and he called them, ^{Matt 04:22} and they, immediately, having left the boat and their father, did follow him. ^{Matt 04:23} And Jesus was going about all Galilee teaching in their synagogues, and proclaiming the good news of the Kingdom, and healing every disease, and every malady among the people, ^{Matt 04:24} and his fame went forth to all Syria, and they brought to him all having ailments, pressed with manifold sicknesses and pains, and demoniacs, and lunatics, and paralytics, and he healed them. ^{Matt 04:25} And there followed him many multitudes from Galilee, and Decapolis, and Jerusalem (Qumran), and Judea, and beyond the Jordan. ^{Mark 01:14} And after the delivering up of John, Jesus came to Galilee, proclaiming the good news of the kingdom of heaven, ^{Mark 01:16} And, walking by the sea of Galilee, he saw Simon, and Andrew his brother, casting a drag into the sea, for they were fishers, ^{Mark 01:17} and Jesus said to them, "Come you after me, and I shall make you to become fishers of men;" ^{Mark 01:18} and immediately, having left their nets, they followed him. ^{Mark 01:19} And having gone on thence a little, he saw James of Zebedee, and John his brother, and they were in the boat refitting the nets, ^{Mark 01:20} and immediately he called them, and, having left their father Zebedee in the boat with the hired servants, they went away after him. ^{Luke 05:01} And it came to pass, in the multitude pressing on him to hear the word of God, that he was standing beside the lake of Gennesaret, ^{Luke 05:02} and he saw two boats standing beside the lake, and the fishers, having gone away from them, were washing the nets, ^{Luke 05:03} and having entered into one of the boats, that was Simon's, he asked him to put back a little from the land, and having sat down, was teaching the multitudes out of the boat. ^{Luke 05:04} And when he left off speaking, he said unto Simon, "Put back to the deep, and let down your nets for a draught;" ^{Luke 05:05} and Simon answering said to him, "Master, through the whole night, having labored, we have taken nothing, but at your saying I will let down the net." ^{Luke 05:06} And having done this, they enclosed a great multitude of fishes, and their net was breaking, ^{Luke 05:07} and they beckoned to the partners, who [are] in the other boat, having come, to help them; and they came, and filled both the boats, so that they were sinking. ^{Luke 05:08} And Simon Peter having seen, fell down at the knees of Jesus, saying, "Depart from me, because I am a sinful man, O lord;" ^{Luke 05:09} for astonishment seized him, and all those with him, at the draught of the fishes that they took, ^{Luke 05:10} and in like manner also James and John, sons of Zebedee, who were partners with Simon; and Jesus said unto Simon, "Fear not, henceforth you shall be catching men;" ^{Luke 05:11} and they, having brought the boats upon the land, having left all, did follow him.
Peter, the one who performed the reenactment of Noah saving the Gentiles from the sea (this early baptism in salt water which was performed at Mazin when Jesus met him), later describes its purpose: Peter's First Epistle to Pontus, Galatia, Cappadocia, Asia, and Bithynia 1Peter 3:20b-21a "When God's patience waited in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a clear conscience..." ^{Matt 04:13} And having left Nazareth, having come, he dwelt at Capernaum that is by the sea, in the borders of Zebulun and Naphtalim, ^{Matt 04:14} that it might be fulfilled that was spoken through Isaiah the prophet, saying, ^{Matt 04:15} "Land of Zebulun and land of Naphtali, way of the sea, beyond the Jordan, Galilee of the nations! -- ^{Matt 04:16} The people that is sitting in darkness saw a great light, and to those sitting in a region and shadow of death -- light arose to them." This pesher is from Isaiah 09:01-02. It is significant that it refers to "beyond Jordan" implying Bethabara which is close to Qumran. By relying on this pesher, "Nazareth, Capernaum that is by the sea, in the borders of Zebulun and Naphtalim" can be symbolically placed near Qumran also. ^{Matt 04:18} And Jesus, walking by the sea of Galilee, saw two brothers, Simon named Peter and Andrew his brother, casting a drag into the sea -- for they were fishers -- ^{Matt 04:19} and he said to them, "Come you after me, and I will make you fishers of men," ^{Matt 04:20} and they, immediately, having left the nets, did follow him. ^{Matt 04:21} And having advanced from there, he saw other two brothers, James of Zebedee, and John his brother, in the boat with Zebedee their father, refitting their nets, and he called them, ^{Matt 04:22} and they, immediately, having left the boat and their father, did follow him. ^{Matt 04:23} And Jesus was going about all Galilee teaching in their synagogues, and proclaiming the good news of the Kingdom, and healing every disease, and every malady among the people, ^{Matt 04:24} and his fame went forth to all Syria, and they brought to him all having ailments, pressed with manifold sicknesses and pains, and demoniacs, and lunatics, and paralytics, and he healed them. ^{Matt 04:25} And there followed him many multitudes from Galilee, and Decapolis, and Jerusalem (Qumran), and Judea, and beyond the Jordan. ^{Mark 01:14} And after the delivering up of John, Jesus came to Galilee, proclaiming the good news of the kingdom of heaven, ^{Mark 01:16} And, walking by the sea of Galilee, he saw Simon, and Andrew his brother, casting a drag into the sea, for they were fishers, ^{Mark 01:17} and Jesus said to them, "Come you after me, and I shall make you to become fishers of men;" ^{Mark 01:18} and immediately, having left their nets, they followed him. ^{Mark 01:19} And having gone on thence a little, he saw James of Zebedee, and John his brother, and they were in the boat refitting the nets, ^{Mark 01:20} and immediately he called them, and, having left their father Zebedee in the boat with the hired servants, they went away after him. ^{Luke 05:01} And it came to pass, in the multitude pressing on him to hear the word of God, that he was standing beside the lake of Gennesaret, ^{Luke 05:02} and he saw two boats standing beside the lake, and the fishers, having gone away from them, were washing the nets, ^{Luke 05:03} and having entered into one of the boats, that was Simon's, he asked him to put back a little from the land, and having sat down, was teaching the multitudes out of the boat. ^{Luke 05:04} And when he left off speaking, he said unto Simon, "Put back to the deep, and let down your nets for a draught;" ^{Luke 05:05} and Simon answering said to him, "Master, through the whole night, having labored, we have taken nothing, but at your saying I will let down the net." ^{Luke 05:06} And having done this, they enclosed a great multitude of fishes, and their net was breaking, ^{Luke 05:07} and they beckoned to the partners, who [are] in the other boat, having come, to help them; and they came, and filled both the boats, so that they were sinking. ^{Luke 05:08} And Simon Peter having seen, fell down at the knees of Jesus, saying, "Depart from me, because I am a sinful man, O lord;" ^{Luke 05:09} for astonishment seized him, and all those with him, at the draught of the fishes that they took, ^{Luke 05:10} and in like manner also James and John, sons of Zebedee, who were partners with Simon; and Jesus said unto Simon, "Fear not, henceforth you shall be catching men;" ^{Luke 05:11} and they, having brought the boats upon the land, having left all, did follow him. Andrew and Peter had already been recruited in the section Jesus becomes associated with Andrew in May 29AD, but now it is clear that Jesus has now taken over the ministry since John the Baptist in prison. He then recruits the twins James and John who were being brought up by Simon Magus (Zebedee). (See the Clementines: R.7.33 & H.2.21 (The name Zebedee is Simon's ironic way of ridicule for those who have a high opinion of themselves as he does with the high priest Ananias in Acts. Here he is ridiculing the name Jonathan/Nathaniel which means 'gift of God'/'God has given' with Zebedee from Zebadiah meaning 'gift of Jehovah') Matt 04:24 has clearly been added as it summarizes Jesus' mission with the emphasis on healing, whereas the specific healings that are shown in the Gospels are metaphoric. The emphasis on Syria is also strange as this would represent the Damascus mission which was formed after the Crucifixion. The famous "fishers of men" is a wonderful metaphor if they were really fishermen. It is similar to the expression of Joseph (Matt 13:55) and Jesus (Mark 06:03) being carpenters or Aquila (John) and Paul being tentmakers Acts 18:02-03. All these expression have to do with them being missionaries. In particular Peter and John were involved in a reenactment of Noah's rescue of the Gentiles whereby those to be baptized were placed in the sea and pulled out by nets (See section: Jesus walks on water). This baptism was not as sacred as with pure water, but represented to only baptism possible for Gentiles until Jesus and Paul allowed the Gentiles to be equal with the Jews. This ritual was begun as far back as 100 BC under Alexander Jannaeus to the Diaspora at ports of the Mediterranean. It had its parallel with Jason to appeal to pagan culture. Since Noah and his three sons (Genesis 06:10) there were three classes of Gentiles who wished to retain their own ethnic identity were called Shem (Arabians who were not Jewish), Ham (Ethiopians and Egyptians) and Japheth (Greeks and Romans). Philip was the head of Shem, Titus was the head of Ham and John Mark and later Luke was head of Japheth. For structure of Jesus' organization see Catch of 153 fish. In Luke is also described the catch of the big fish (the miracle known as the Draught of Fishes): Titus who heads up Ham. He is ceremonially picked up by the net and placed in Peter's boat. At that time three orders of Gentiles symbolized by Noah's sons: Shem. Ham, and Japheth. The men of Shem were likened to the animals brought into the ark thus of Jewish stock, whereas Ham and Japheth were likened to the fish that were caught from the ark to feed those on board. These fish would be those Gentiles that contributed money to the mission. The head of Japheth was Philip, that of Ham was Titus, a freedman of Agrippa, and that of Japheth was John Mark, later replaced by Luke (The scribe of the Gospel of Luke). Titus had strong money connections (Marsyas: Antiquities 18, 155) and thus be included as Fish 2 in Feeding the 5000 and Feeding the 4000.
Return to index - - - Go to Top

Beginning of March 30AD (First Passover) John 02:13 " and the Jewish Passover was at hand."

March 30AD Water into Wine: Betrothal of Jesus & Mary Magdalene at Cana

^{John 02:01} Καὶ τῃ̃ ἡμέρᾳ τῃ̃ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τη̃ς Γαλιλαίας, καὶ ἠ̃ν ἡ μήτηρ του̃ Ἰησου̃ ἐκει̃·
^{John 02:02} ἐκλήθη δὲ καὶ ὁ Ἰησου̃ς καὶ οἱ μαθηταὶ αὐτου̃ εἰς τὸν γάμον.
^{John 02:03} καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ του̃ Ἰησου̃ πρὸς αὐτόν, Οἰ̃νον οὐκ ἔχουσιν.
^{John 02:04} [καὶ] λέγει αὐτῃ̃ ὁ Ἰησου̃ς, Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου.
^{John 02:05} λέγει ἡ μήτηρ αὐτου̃ τοι̃ς διακόνοις, Ὅ τι ἂν λέγῃ ὑμι̃ν ποιήσατε.
^{John 02:06} ἠ̃σαν δὲ ἐκει̃ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τω̃ν Ἰουδαίων κείμεναι, χωρου̃σαι ἀνὰ μετρητὰς δύο ἢ τρει̃ς.
^{John 02:07} λέγει αὐτοι̃ς ὁ Ἰησου̃ς, Γεμίσατε τὰς ὑδρίας ὕδατος. καὶ ἐγέμισαν αὐτὰς ἕως ἄνω.
^{John 02:08} καὶ λέγει αὐτοι̃ς, Ἀντλήσατε νυ̃ν καὶ φέρετε τῳ̃ ἀρχιτρικλίνῳ· οἱ δὲ ἤνεγκαν.
^{John 02:09} ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἰ̃νον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνει̃ τὸν νυμφίον ὁ ἀρχιτρίκλινος
^{John 02:10} καὶ λέγει αὐτῳ̃, Πα̃ς ἄνθρωπος πρω̃τον τὸν καλὸν οἰ̃νον τίθησιν, καὶ ὅταν μεθυσθω̃σιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἰ̃νον ἕως ἄρτι.
^{John 0211} Ταύτην ἐποίησεν ἀρχὴν τω̃ν σημείων ὁ Ἰησου̃ς ἐν Κανὰ τη̃ς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτου̃, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτου̃.

^{John 02:01} And the third day a marriage happened in Cana of Galilee, and the mother of Jesus was there, ^{John 02:02} and also Jesus was called, and his disciples, to the marriage; ^{John 02:03} and wine having failed, the mother of Jesus said unto him, "Wine they have not;" ^{John 02:04} Jesus said to her, "What -- to me and to you, woman? not yet is mine hour come."

^{John 02:05} His mother said to the ministrants, "Whatever he may say to you -- do."

^{John 02:06} And there were there six water-jugs of stone, placed according to the purifying of the Jews, holding each two or three measures.

^{John 02:07} Jesus said to them, "Fill the water-jugs with water;" and they filled them -- unto the brim; ^{John 02:08} and he said to them, "Draw out, now, and bear to the director of the apartment;" and they bare.

^{John 02:09} And as the director of the apartment tasted the water become wine, and knew not whence it is, (but the ministrants knew, who have drawn the water,) the director of the feast does call the bridegroom, ^{John 02:10} and said to him, "Every man, at first, the good wine does set forth; and when they may have drunk freely, then the inferior; you did keep the good wine till now."

^{John 02:11} This is the beginning of the signs did Jesus in Cana of Galilee, and manifested his glory, and his disciples believed in him;

Table of John's Seven Miracles The Gospel of John, having been written first, set up the concept of miracles being metaphors for changes that Jesus made in Jewish/Essene law. The special number seven was used. Each change affected a specific person. These were enhanced in the Synoptic Gospels: Mark, Luke, and Matthew.
1. Water into Wine	Allowing Gentiles and Women to participate at the Common Table	Mary Magdalene	John 02:01
2. Healing from a Distance	Allowing a monastic Gentile to be a Bishop in the Diaspora	John Mark	John 04:46
3. Impotent Man at Pool for 38 years	Relaxing orthodox Jewish rules	James, Jesus' brother	John 05:01
4. Feeding the Five/ Four Thousand	Accepting married/ unmarried Gentiles to the Diaspora	John Aquila/ James Niceta	John 06:01
5. Walking on Water	Allowing a non-monastic Gentile to be a Bishop in the Diaspora	Peter	John 06:16
6. Healing the Blind Man	Lay leadership not by heredity but good works	Joses	John 09:01
7. Raising of Lazarus	Clerical leadership not exclusive to priestly heredity	Simon Magus	John 11:01

Dead Sea Scrolls: Community Rule QS 1-6

"Wherever there are ten men of the Council of the Community there shall not lack a Priest among them. (Priest and subordinate makes twelve - of the disciples that would be Jonathan Annas and Matthew Annas.) And they shall all sit before him according to their rank and shall be asked their counsel in all things in that order. And when the table has been prepared for eating, and the new wine for drinking, the Priest shall be the first to stretch out his hand to bless the first fruits and new wine.

And where ten are, there shall never lack a man among them who shall study the Law continually, day and night, concerning the right conduct of a man with his companion. And the Congregation shall watch in community for a third of every night of the year, to read the Book and to study the Law and to bless together.

Each man shall sit in his place: Priests shall sit first, and the elders second, and all the rest of the people according to their rank. And thus they shall be questioned concerning the Law, and concerning any counsel or matter before the Congregation, each man bringing his knowledge to the Council of the Community.

No man shall interrupt a companion before his speech has ended, nor speak before any man of higher rank; each shall speak in his turn. And in an Assembly of the Congregation no man shall speak without the consent of the Congregation, nor indeed of the Guardian of the Congregation. Should any man wish to speak to the Congregation, yet not be in a position to question the Council of the Community, let him rise to his feet and say:"I have something to say to the Congregation." If they command him to speak, he shall speak.

Every man born of Israel, who freely pledges himself to join the Council of the Community shall be examined by the Guardian at the head of the Congregation concerning his understanding and his deeds. If he is fitted to the discipline, he shall admit him into the Covenant that he may be converted to the truth and depart from all injustice; and he shall instruct him in all the rules of the Community. And later, when he comes to stand before the Congregation, they shall all deliberate his case, and according to the decision of the Council of the Congregation he shall enter or depart>

After he has entered the Council of the community he shall not touch the pure Meal of the Congregation until one full year is completed, and until he has been examined concerning his spirit and deeds; nor shall he have any share of the property of the Congregation. Then when he has completed one year within the Community, the Congregation shall deliberate his case with regard to his understanding and observance of the Law. And if it be his destiny, according to the judgement of the Priests and the multitude of the men of their Covenant, to enter the company of the Community, his property and earnings shall be handed over to the Bursar of the Congregation who shall register it to his account and shall not spend it for the Congregation.

He shall not touch the Drink of the Congregation until he has completed a second year among the men of the Community. But when the second year has passed, he shall be examined, and if it be his destiny, according to the judgement of the Congregation, to enter the Community, then he shall be inscribed among his brethren in the order of his rank for the Law, and for justice, and for the pure Meal; his property shall be merged and he shall offer his counsel and judgement to the Community."

Josephus on the Essenes (Josephus' Jewish Wars 2.8.7)

"But now if any one hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use for a year, while he continues excluded'; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God's assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal any thing from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves."

John's Miracle #1

Water into Wine

Allowing Gentiles and Women
to participate at the Common Table

Mary Magdalene

(See John's Seven Miracles)

The betrothal of Jesus and Mary Magdalene is in March and the disciples have been invited. By Essene rules: betrothal would occur in March and the couple would have to wait until after October to have sexual relations. (This can be determined from the date that Zechariah was not allowed to be in the temple followed by the birth of John the Baptist in September and Jesus' illegitimate conception in June shown by her visiting the pregnant Elizabeth in Mird.)

This betrothal is a metaphor for the raising in status of Gentiles that would allow them at the Common Table. (Full membership was only available to those "born of Israel", thus men of Jewish descent (See Community Rule above). This hidden meaning will show that Jesus is now proposing the opening up this process to Gentiles. Jesus uses the marriage imagery in his parable The Great Banquet where he discusses the different existing grades within the Church.

This miracle in John is meant to be incredulous. Some miracles can be explained like Moses making the river turn red - Exodus 07:19, which can be caused by an algal bloom, or like striking a stone with water coming forth - Exodus 17:05-06, which implies a divining rod to show where the water is located. Many of the healing miracles of Jesus later on can be merely the result of spontaneous self-healing.

Why then would such a miracle as turning water to wine, which requires changing the chemistry of water and is therefore impossible, be what Jesus would choose for the first test of his abilities? The answer is clearly that it is a metaphor that is meant to tell the reader that other miracles are also not what they seem. All these impossible feats like walking on water or raising a man who had been dead for four days and even the explainable ones present solutions that beg to be discovered.

^{John 02:01} And the third day a marriage happened in Cana of Galilee, and the mother of Jesus was there,

The third day is symbolic of the three year year requirement for full initiation into the Community as spelled out in Community Rule and Josephus's description above. After a ritual washing the three year process of entry into the Community results in full membership and thus being to sit at the holy table and be offered new wine.

^{John 02:02} and also Jesus was called, and his disciples, to the marriage; ^{John 02:03} and wine having run out, the mother of Jesus said unto him, "They have no wine;" ^{John 02:04} Jesus said to her, "Woman, what does that have to do with us? My hour has not yet come."

(Jesus' seemingly disrespectful answer to his mother, which is improperly rendered in KJV as "Woman, what have I to do with thee?", was caused by turning the Greek 'kai' to 'with' rather than 'and', It is certainly not the case of Jesus making a change to the Commandment: "Honor thy father and mother"!) Mother Mary is reminding Jesus that Mary Magdalene is still a Gentile and Gentile men are not allowed to be at the table where wine is served. Jesus is saying that it does not matter because he intends to allow Gentles to the sacrament, but that this will not happen over night, It will take time to implement bit by bit; in fact it will not be completely accomplished until the promotion of James in Feeding the 4000 and of John in Feeding the 5000.

Although the miracle of the Healing of the Canaanite/SyroPhoenician woman's daughter in Matthew and Mark appears on a later timeline, it actually would have happened prior to this event. In this miracle Jesus was persuaded by Helena to baptize her Gentile daughter Mary Magdalene to make her eligible to be married to Jesus.

^{John 02:05} His mother said to the ministrants, "Whatever he may say to you -- do."

Clearly Mother Mary is the Mother Superior of the female convent.

^{John 02:06} And there were there six water-jugs of stone, placed according to the purifying of the Jews, holding each two or three measures. (This is the tip-off that this story is a metaphor because this water is water that is used for ritual washing, not drinking water!)

The size of the water jugs carved out of limestone is immense: possibly 20-30 gallons each! They are also described as for the use of purification. These two facts show that they are really designed for ritual bathing or baptisms. Jesus has them filled to the top and therefore after the miracle, they there will be 180 gallons of wine! This concept of exaggeration is used in John to emphasize a point as when Theudas (Nicodemus) brings a hundred pounds of myrrh and aloes to bury Jesus with - John 19:39.

Note that now the miracle has been performed, no one seems to be amazed. The presiding minister speaks to the bridegroom (Jesus) in a matter of fact way giving the usual method of a party to put the good wine out first and then when the guest are drunk to use the bad wine. Even in this remark is a message which points out that the wine used by the clergy at the sacred table is new wine, like that which is served here, since the bad wine is the good wine that had become fermented. This actually is the opposite of the normal thoughts on wine fermentation. The pilgrims and the Gentiles would have to drink the bad wine and would often become intoxicated! This is why it was suggested that they were intoxicated at the Pentecost, but Peter said that they were not because they were drinking new wine and sharing in the sacrament (Acts 02:12-15).

^{John 02:11} This is the beginning of the signs did Jesus in Cana of Galilee, and manifested his glory, and his disciples believed in him;

Thus in this metaphor Jesus has proposed the advancement of Gentiles and women to a higher level from baptism to participation in the sacrament of wine at the common holy table. This would be the most important act of Jesus' career that would change forever the exclusionary Essene-Jewish movement into an inclusive one to Jews and Gentiles, causing ripples of excitement throughout the world and wrath from the orthodox Community. Jesus' followers would be known by the writers of the Dead Sea Scrolls as the "seekers of smooth things". (See The pesher on Nahum)

Return to index - - - Go to Top

March 30AD First Temple Cleansing (symbolic only)
^{John 02:12} Μετὰ του̃το κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡμήτηρ αὐτου̃ καὶ οἱ ἀδελφοὶ [αὐτου̃] καὶ οἱ μαθηταὶ αὐτου̃, καὶ ἐκει̃ ἔμειναν οὐ πολλὰς ἡμέρας. ^{John 02:13} Καὶ ἐγγὺς ἠ̃ν τὸ πάσχα τω̃ν Ἰουδαίων, καὶ ἀνέβη εἰς Ἰεροσόλυμα ὁ Ἰησου̃ς. ^{John 02:14} καὶ εὑ̃ρεν ἐν τῳ̃ ἱερῳ̃ τοὺς πωλου̃ντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους, ^{John 02:15} καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ του̃ ἱερου̃, τά τε πρόβατα καὶ τοὺς βόας, καὶ τω̃ν κολλυβιστω̃ν ἐξέχεεν τὸ κέρμα καὶ τὰς τραπέζας ἀνέτρεψεν, ^{John 02:16} καὶ τοι̃ς τὰς περιστερὰς πωλου̃σιν εἰ̃πεν, Ἄρατε ταυ̃τα ἐντευ̃θεν, μὴ ποιει̃τε τὸν οἰ̃κον του̃ πατρός μου οἰ̃κον ἐμπορίου. ^{John 02:17} Ἐμνήσθησαν οἱ μαθηταὶ αὐτου̃ ὅτι γεγραμμένον ἐστίν, Ὁ ζη̃λος του̃ οἴκου σου καταφάγεταί με. ^{John 02:18} ἀπεκρίθησαν οὐ̃ν οἱ Ἰουδαι̃οι καὶ εἰ̃παν αὐτῳ̃, Τί σημει̃ον δεικνύεις ἡμι̃ν, ὅτι ταυ̃τα ποιει̃ς; ^{John 02:19} ἀπεκρίθη Ἰησου̃ς καὶ εἰ̃πεν αὐτοι̃ς, Λύσατε τὸν ναὸν του̃τον καὶ ἐν τρισὶν ἡμέραις ἐγερω̃ αὐτόν. ^{John 02:20} εἰ̃παν οὐ̃ν οἱ Ἰουδαι̃οι, Τεσσαράκοντα καὶ ἓξ ἔτεσιν οἰκοδομήθη ὁ ναὸς οὑ̃τος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερει̃ς αὐτόν; ^{John 02:21} ἐκει̃νος δὲ ἔλεγεν περὶ του̃ ναου̃ του̃ σώματος αὐτου̃. ^{John 02:22} ὅτε οὐ̃ν ἠγέρθη ἐκ νεκρω̃ν, ἐμνήσθησαν οἱ μαθηταὶ αὐτου̃ ὅτι του̃το ἔλεγεν, καὶ ἐπίστευσαν τῃ̃ γραφῃ̃ καὶ τῳ̃ λόγῳ ὃν εἰ̃πεν ὁ Ἰησου̃ς. ^{John 02:23} Ὡς δὲ ἠ̃ν ἐν τοι̃ς Ἰεροσολύμοις ἐν τῳ̃ πάσχα ἐν τῃ̃ ἑορτῃ̃, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτου̃, θεωρου̃ντες αὐτου̃ τὰ σημει̃α ἃ ἐποίει· ^{John 02:24} αὐτὸς δὲ Ἰησου̃ς οὐκ ἐπίστευεν αὑτὸν αὐτοι̃ς διὰ τὸ αὐτὸν γυνώσκειν πάντας, ^{John 02:25} καὶ ὅτι οὐ χρείαν εἰ̃χεν ἵνα τις μαρτυρήσῃ περὶ του̃ ἀνθρώπου· αὐτὸς γὰρ ἐγίνωσκεν τί ἠ̃ν ἐν τῳ̃ ἀνθρώπῳ.
^{John 02:12} After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples; and there they remained not many days. ^{John 02:13} And the passover of the Jews was near, and Jesus went up to Jerusalem (Qumran), ^{John 02:14} and he found in the temple those selling oxen, and sheep, and doves, and the money-changers sitting, ^{John 02:15} and having made a whip of small cords, he put all forth out of the temple, also the sheep, and the oxen; and of the money-changers he poured out the coins, and the tables he overthrew, ^{John 02:16} and to those selling the doves he said, "Take these things hence; make not the house of my Father a house of merchandise." ^{John 02:17} And his disciples remembered that it is written, "The zeal of Your house did eat me up;" ^{John 02:18} the Jews then answered and said to him, "What sign do you show to us -- that you do these things?" ^{John 02:19} Jesus answered and said to them, "Destroy this sanctuary, and in three days I will raise it up." ^{John 02:20} The Jews, therefore, said, "Forty and six years was this sanctuary building, and will you in three days raise it up?" ^{John 02:21} but he speaks concerning the sanctuary of his body; ^{John 02:22} when, then, he was raised out of the dead, his disciples remembered that he said this to them, and they believed the Writing, and the word that Jesus said. ^{John 02:23} And as he was in Jerusalem (Qumran), in the passover, in the feast, many believed in his name, beholding his signs that he was doing; ^{John 02:24} and Jesus himself was not trusting himself to them, because of his knowing all [men], ^{John 02:25} and because he had no need that any should testify concerning man, for he himself was knowing what was in man.
^{John 02:12} After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples; and there they remained not many days. ^{John 02:13} And the passover of the Jews was near, and Jesus went up to Jerusalem (Qumran), ^{John 02:14} and he found in the temple those selling oxen, and sheep, and doves, and the money-changers sitting, ^{John 02:15} and having made a whip of small cords, he put all forth out of the temple, also the sheep, and the oxen; and of the money-changers he poured out the coins, and the tables he overthrew, ^{John 02:16} and to those selling the doves he said, "Take these things hence; make not the house of my Father a house of merchandise." ^{John 02:17} And his disciples remembered that it is written, "The zeal of Your house did eat me up;" ^{John 02:18} the Jews then answered and said to him, "What sign do you show to us -- that you do these things?" ^{John 02:19} Jesus answered and said to them, "Destroy this sanctuary, and in three days I will raise it up." ^{John 02:20} The Jews, therefore, said, "Forty and six years was this sanctuary building, and will you in three days raise it up?" ^{John 02:21} but he speaks concerning the sanctuary of his body; ^{John 02:22} when, then, he was raised out of the dead, his disciples remembered that he said this to them, and they believed the Writing, and the word that Jesus said. ^{John 02:23} And as he was in Jerusalem (Qumran), in the passover, in the feast, many believed in his name, beholding his signs that he was doing; ^{John 02:24} and Jesus himself was not trusting himself to them, because of his knowing all [men], ^{John 02:25} and because he had no need that any should testify concerning man, for he himself was knowing what was in man. When prophecies fail, there always needs to be a reason given that caused God to be displeased. Jesus had announced the Last year of the Great Jubilee and now that the Restoration had not come as expected at Passover, his best excuse was that it was John the Baptist's fault, but Jesus still need to make a show of the repudiation of John's disciples. He would reenact this same display at the Passover before his Crucifixion when the Restoration again did not happen. In the latter case, the blame was his, and thus the Crucifixion. Obviously Herod the Great's expansion of the Jewish religion to the Diaspora abroad was very lucrative and many of these coins were of foreign denominations and needed to be traded into gold to be stored in secret locations specified in the DSS Copper Scroll. That oxen, and sheep, and doves would be present in an Essene monastery (Note that Jerusalem is plural meaning Qumran), where just the touching of money would be unclean, points to this being a metaphor in that these "oxen, and sheep, and doves" were merely the markings on the coins. The collection of money in exchange for entry into the Church had been going on for years and clearly was not the problem. Jesus offers a new justification for recalculating the coming Restoration, "Destroy this temple, and in three days I will raise it up." Here is meant years not days (perhaps a monkish change to point to the fictitious three days that Jesus would spend in the tomb). The Jews, followers of John the Baptist, said, 'Forty and six years was this sanctuary building, and wilt thou in three days raise it up?'" These Jews believed that the year of the start of John the Baptist's ministry equals the 46th year (HT46) of the rebuilding of the Temple by Herod the Great begun in 20BC (HT1). Thus one Jubilee (49 years later: HT49) brings the Restoration of the Jewish Kingdom to 30AD. Jesus is saying that he believes the Restoration to be three and a half years later at 33AD because the Great Jubilee of 29AD needed to be moved forward three years and a half years to account of the desecration of the Temple in in 167 BC for three and a half years. The three and half years is related to Daniel 12:11: "1290 days" meaning 1290/360= 3.6 There are 360 days in the calendar with four 31 day months (See Essene Solar Calendar).
Return to index - - - Go to Top

June 30AD Sun sets: John the Baptist prediction fails. Zealots (demons) try to recruit Jesus
^{Mark 01:32} )Οψίας δὲ γενομένης, ὅτε ἔδυ ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακω̃ς ἔχοντας καὶ τοὺς δαιμονιζομένους· ^{Mark 01:33} καὶ ἠ̃ν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν. ^{Mark 01:34} καὶ ἐθεράπευσεν πολλοὺς κακω̃ς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλει̃ν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτόν. ^{Luke 04:40} Δύνοντος δὲ του̃ ἡλίου ἅπαντες ὅσοι εἰ̃χον ἀσθενου̃ντας νόσοις ποικίλαις ἤγαγον αὐτοὺς πρὸς αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτω̃ν τὰς χει̃ρας ἐπιτιθεὶς ἐθεράπευεν αὐτούς. ^{Luke 04:41} ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλω̃ν, κραυγάζοντα καὶ λέγοντα ὅτι Σὺ εἰ̃ ὁ υἱὸς του̃ θεου̃. καὶ ἐπιτιμω̃ν οὐκ εἴα αὐτὰ λαλει̃ν, ὅτι ᾔδεισαν τὸν Χριστὸν αὐτὸν εἰ̃ναι. ^{Luke 04:42} Γενομένης δὲ ἡμέρας ἐξελθὼν ἐπορεύθη εἰς ἔρημον τόπον· καὶ οἱ ὄχλοι ἐπεζήτουν αὐτόν, καὶ ἠ̃λθον ἕως αὐτου̃, καὶ κατει̃χον αὐτὸν του̃ μὴ πορεύεσθαι ἀπ' αὐτω̃ν. ^{Luke 04:43} ὁ δὲ εἰ̃πεν πρὸς αὐτοὺς ὅτι Καὶ ται̃ς ἑτέραις πόλεσιν εὐαγγελίσασθαί με δει̃ τὴν βασιλείαν του̃ θεου̃, ὅτι ἐπὶ του̃το ἀπεστάλην. ^{Luke 04:44} καὶ ἠ̃ν κηρύσσων εἰς τὰς συναγωγὰς τη̃ς Ἰουδαίας.
^{Mark 01:32} And evening having come, when the sun did set, they brought unto him all who were ill, and who were demoniacs, ^{Mark 01:33} and the whole city was gathered together near the door, ^{Mark 01:34} and he healed many who were ill of manifold diseases, and many demons he cast forth, and was not suffering the demons to speak, because they knew him. ^{Luke 04:40} And at the setting of the sun, all, as many as had any ailing with manifold sicknesses, brought them unto him, and he on each one of them [his] hands having put, did heal them. ^{Luke 04:41} And demons also were coming forth from many, crying out and saying -- "You are the Christ, the Son of God;" and rebuking, he did not suffer them to speak, because they knew him to be the Christ. ^{Luke 04:42} And day having come, having gone forth, he went on to a desert place, and the multitudes were seeking him, and they came unto him, and were staying him -- not to go on from them, ^{Luke 04:43} and he said unto them -- "Also to the other cities it is necessary for me to proclaim good news of the kingdom of heaven, because for this I have been sent;" ^{Luke 04:44} and he was preaching in the synagogues of Galilee.
^{Mark 01:32} And evening having come, when the sun did set, they brought unto him all who were ill, and who were demoniacs, ^{Mark 01:33} and the whole city was gathered together near the door, ^{Mark 01:34} and he healed many who were ill of manifold diseases, and many demons he cast forth, and was not suffering the demons to speak, because they knew him. ^{Luke 04:40} And at the setting of the sun, all, as many as had any ailing with manifold sicknesses, brought them unto him, and he on each one of them [his] hands having put, did heal them. ^{Luke 04:41} And demons also were coming forth from many, crying out and saying -- "You are the Christ, the Son of God;" and rebuking, he did not suffer them to speak, because they knew him to be the Christ. ^{Luke 04:42} And day having come, having gone forth, he went on to a desert place, and the multitudes were seeking him, and they came unto him, and were staying him -- not to go on from them, ^{Luke 04:43} and he said unto them -- "Also to the other cities it is necessary for me to proclaim good news of the kingdom of heaven, because for this I have been sent;" ^{Luke 04:44} and he was preaching in the synagogues of Galilee. The sun setting is a metaphor for the failure of John the Baptist who sits in Herod's prison. The demons are the Zealots wanting Jesus to lead them against the Romans, but clearly Jesus refuses. There are no healings performed and Jesus leaves them to preach to the pilgrims in Mazin, six miles south of Qumran on the Dead Sea.
Return to index - - - Go to Top

Table of Mark's Twelve Miracles Peter has incorporated twelve healings to represent the twelve seats at the Common Table (The other Gospels copied them). The designation of each seat and its holder is shown before Jesus changed them by raising the status of Gentiles and females. (Note that the designations in the lower row are more flexible and Peter's version of the occupants represents only a possible sample.)
6. Merari Theudas demonic Mark 5:1	4. Kohath Jonathan Annas Paralytic Mark 2:3	2. Mother Superior Glaphyra Peter's Mother-in-law Mark 1:30	1. Sariel Judas Iscariot Unclean spirit Mark 1:21*	3. Raphael Simon Magus Cleansing a leper Mark 1:40	5. Gershon John Mark Man with Withered Hand Mark 3:1
8. Female Leader - Dan Mary Magdalene Jairus' Daughter Mark 5:23	12. Novice Paul Blind Man, Jericho Mark 10:46*	9. David prince Joses deaf & dumb man Mark 7:31*	10. Crown prince James Blind man, Bethsaida Mark 8:22**	11. Levite of Priest Ananus the Younger epileptic Mark 9:14	7. Female Leader - Asher Helena Issue of blood Mark 5:20
* Also see "He hath Beelzebub" for Matthew and Luke versions ** This healing is also Healing #6 in John

March 30AD Unclean spirit (Judas) rebuked

^{Mark 01:21} Καὶ εἰσπορεύονται εἰς Καφαρναούμ. καὶ εὐθὺς τοι̃ς σάββασιν [εἰσελθὼν] εἰς τὴν συναγωγὴν ἐδίδασκεν.
^{Mark 01:22} καὶ ἐξεπλήσσοντο ἐπὶ τῃ̃ διδαχῃ̃ αὐτου̃, ἠ̃ν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματει̃ς.
^{Mark 01:23} καὶ εὐθὺς ἠ̃ν ἐν τῃ̃ συναγωγῃ̃ αὐτω̃ν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν
^{Mark 01:24} λέγων, Τί ἡμι̃ν καὶ σοί, Ἰησου̃ Ναζαρηνέ; ἠ̃λθες ἀπολέσαι ἡμα̃ς; οἰ̃δά σε τίς εἰ̃, ὁ ἅγιος του̃ θεου̃.
^{Mark 01:25} καὶ ἐπετίμησεν αὐτῳ̃ ὁ Ἰησου̃ς λέγων, Φιμώθητι καὶ ἔξελθε ἐξ αὐτου̃.
^{Mark 01:26} καὶ σπαράξαν αὐτὸν τὸ πνευ̃μα τὸ ἀκάθαρτον καὶ φωνη̃σαν φωνῃ̃ μεγάλῃ ἐξη̃λθεν ἐξ αὐτου̃.
^{Mark 01:27} καὶ ἐθαμβήθησαν ἅπαντες, ὥστε συζητει̃ν πρὸς ἑαυτοὺς λέγοντας, Τί ἐστιν του̃το; διδαχὴ καινὴ κατ' ἐξουσίαν· καὶ τοι̃ς πνεύμασι τοι̃ς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῳ̃.
^{Mark 01:28} καὶ ἐξη̃λθεν ἡ ἀκοὴ αὐτου̃ εὐθὺς πανταχου̃ εἰς ὅλην τὴν περίχωρον τη̃ς Γαλιλαίας.
^{Luke 04:31} Καὶ κατη̃λθεν εἰς Καφαρναοὺμ πόλιν τη̃ς Γαλιλαίας. καὶ ἠ̃ν διδάσκων αὐτοὺς ἐν τοι̃ς σάββασιν·
^{Luke 04:32} καὶ ἐξεπλήσσοντο ἐπὶ τῃ̃ διδαχῃ̃ αὐτου̃, ὅτι ἐν ἐξουσίᾳ ἠ̃ν ὁ λόγος αὐτου̃.
^{Luke 04:33} καὶ ἐν τῃ̃ συναγωγῃ̃ ἠ̃ν ἄνθρωπος ἔχων πνευ̃μα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῃ̃ μεγάλῃ,
^{Luke 04:34} Ἔα, τί ἡμι̃ν καὶ σοί, Ἰησου̃ Ναζαρηνέ; ἠ̃λθες ἀπολέσαι ἡμα̃ς; οἰ̃δά σε τίς εἰ̃, ὁ ἅγιος του̃ θεου̃.
^{Luke 04:35} καὶ ἐπετίμησεν αὐτῳ̃ ὁ Ἰησου̃ς λέγων, Φιμώθητι καὶ ἔξελθε ἀπ' αὐτου̃. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξη̃λθεν ἀπ' αὐτου̃ μηδὲν βλάψαν αὐτόν.
^{Luke 04:36} καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες, Τίς ὁ λόγος οὑ̃τος, ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοι̃ς ἀκαθάρτοις πνεύμασιν, καὶ ἐξέρχονται;
^{Luke 04:37} καὶ ἐξεπορεύετο ἠ̃χος περὶ αὐτου̃ εἰς πάντα τόπον τη̃ς περιχώρου.

^{Mark 01:21} And they go on to Capernaum, and immediately, on the Sabbaths, having gone into the synagogue, he was teaching, ^{Mark 01:22} and they were astonished at his teaching, for he was teaching them as having authority, and not as the scribes.

^{Mark 01:23} And there was in their synagogue a man with an unclean spirit, and he cried out, ^{Mark 01:24} saying, "Away! what -- to us and to you, Jesus the Nazarene? you did come to destroy us; I have known you who you are -- the Holy One of God."

^{Mark 01:25} And Jesus rebuked him, saying, "Be silenced, and come forth out of him," ^{Mark 01:26} and the unclean spirit having torn him, and having cried with a great voice, came forth out of him, ^{Mark 01:27} and they were all amazed, so as to reason among themselves, saying, "What is this? what new teaching [is] this? that with authority also the unclean spirits he commands, and they obey him!"

^{Mark 01:28} And the fame of him went forth immediately to all the region, round about, of Galilee.

^{Luke 04:31} And he came down to Capernaum, a city of Galilee, and was teaching them on the Sabbaths, ^{Luke 04:32} and they were astonished at his teaching, because his word was with authority.

^{Luke 04:33} And in the synagogue was a man, having a spirit of an unclean demon, and he cried out with a great voice, ^{Luke 04:34} saying, "Away, what -- to us and to you, Jesus, O Nazarene? you did come to destroy us; I have known you who you are -- the Holy One of God."

^{Luke 04:35} And Jesus did rebuke him, saying, "Be silenced, and come forth out of him;" and the demon having cast him into the midst, came forth from him, having hurt him nought; ^{Luke 04:36} and amazement came upon all, and they were speaking together, with one another, saying, "What [is] this word, that with authority and power he does command the unclean spirits, and they come forth?" ^{Luke 04:37} and there was going forth a fame concerning him to every place of the region round about.

Mark's Miracle #1 - Sariel: Judas Iscariot (See Mark's Twelve Miracles)

^{Mark 01:28} And the fame of him went forth immediately to all the region, round about, of Galilee.

^{Luke 04:31} And he came down to Capernaum, a city of Galilee, and was teaching them on the Sabbaths, ^{Luke 04:32} and they were astonished at his teaching, because his word was with authority.

Judas (unclean spirit: Zealot) attempts to gain the Levite position over Jonathan Annas who is Jesus' superior, but is defeated. Since Judas is aligned with the circumcision party, this is important to the Gentile followers. Judas is featured here prior to the Healing Peter's mother-in-law following this.) because he is the technical head of the female convent being at level 7 in the hierarchy. (See Luke 08:02 where Jesus had removed seven demons from Mary Magdalene)

Return to index - - - Go to Top

(7 AD used for March 30AD) Peter' mother-in-law cured - Showing that Simon Peter is married and his mother-in-law is Glaphyra and also the Convent Mother. An anachronism since it is before Jesus' ministry.

^{Matt 08:14} Καὶ ἐλθὼν ὁ Ἰησου̃ς εἰς τὴν οἰκίαν Πέτρου εἰ̃δεν τὴν πενθερὰν αὐτου̃ βεβλημένην καὶ πυρέσσουσαν·
^{Matt 08:15} καὶ ἥψατο τη̃ς χειρὸς αὐτη̃ς, καὶ ἀφη̃κεν αὐτὴν ὁ πυρετός· καὶ ἠγέρθη καὶ διηκόνει αὐτῳ̃.
^{Mark 01:29} Καὶ εὐθὺς ἐκ τη̃ς συναγωγη̃ς ἐξελθόντες ἠ̃λθον εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰἸακώβου καὶ Ἰωάννου.
^{Mark 01:30} ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῳ̃ περὶ αὐτη̃ς.
^{Mark 01:31} καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τη̃ς χειρός· καὶ ἀφη̃κεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοι̃ς.
^{Luke 04:38} Ἀναστὰς δὲ ἀπὸ τη̃ς συναγωγη̃ς εἰση̃λθεν εἰς τὴν οἰκίαν Σίμωνος. πενθερὰ δὲ του̃ Σίμωνος ἠ̃ν συνεχομένη πυρετῳ̃ μεγάλῳ, καὶ ἠρώτησαν αὐτὸν περὶ αὐτη̃ς.
^{Luke 04:39} καὶ ἐπιστὰς ἐπάνω αὐτη̃ς ἐπετίμησεν τῳ̃ πυρετῳ̃, καὶ ἀφη̃κεν αὐτήν· παραχρη̃μα δὲ ἀναστα̃σα διηκόνει αὐτοι̃ς.

^{Matt 08:14} And Jesus having come into the house of Peter, saw his mother-in-law laid, and fevered, ^{Matt 08:15} and he touched her hand, and the fever left her, and she arose, and was ministering to them.

^{Mark 01:29} And immediately, having come forth out of the synagogue, they went to the house of Simon and Andrew, with James and John, ^{Mark 01:30} and the mother-in-law of Simon was lying fevered, and immediately they tell him about her, ^{Mark 01:31} and having come near, he raised her up, having laid hold of her hand, and the fever left her immediately, and she was ministering to them.

^{Luke 04:38} And having risen out of the synagogue, he entered into the house of Simon, and the mother-in-law of Simon was pressed with a great fever, and they did ask him about her, ^{Luke 04:39} and having stood over her, he rebuked the fever, and it left her, and presently, having risen, she was ministering to them.

Mark's Miracle #2 - Mother-in-law: Glaphyra healed (See Mark's Twelve Miracles)

^{Mark 01:29} And immediately, having come forth out of the synagogue, they went to the house of Simon and Andrew, with James and John, ^{Mark 01:30} and of Simon (Peters)'s' wife's mother was lying fevered, and immediately they tell him about her, ^{Mark 01:31} and having come near, he raised her up, having laid hold of her hand, and the fever left her immediately, and she was ministering to them.

^{Matt 08:14} And Jesus having come into the house of Peter, saw his wife's mother laid, and fevered, ^{Matt 08:15} and he touched her hand, and the fever left her, and she arose, and was ministering to them.

^{Luke 04:38} And having risen out of the synagogue, he entered into the house of Simon, and the Simon (Peters)'s' wife's mother was pressed with a great fever, and they did ask him about her, ^{Luke 04:39} and having stood over her, he rebuked the fever, and it left her, and presently, having risen, she was ministering to them.

Peter's mother-in-law is Glaphyra, who is the daughter of the King of Cappadocia and was the wife of Alexander, Herod the Great's son, whom he murdered. (See Herod's Wives) The realization that Peter is married is a surprise, hidden by calling her mother: "mother-in-law". The next important clue is that this setting appears to be a church. Right after the mother-in-law was healed, she "serves" them (officiates as a Mother Superior ).

There are two significant pieces of information from this healing which uses the two meanings of the word pentheran (πενθερὰν) showing Peter as having a mother "in law" therefore being married and from its other meaning to have a Mother Superior. That Peter had a wife is confirmed in 1Corinthians 9:5 (Note: Paul uses Cephas for Peter). Being the house of Peter and Andrew and James and John, it must be a Church and this Church would be located in Ein Feshkha, three miles south of Qumran. Three of the men are Gentiles: Andrew (clearly from his name as not Jewish ) and James and John being illegitimate sons of the Roman Emperor's family. Although Peter is Jewish as shown in his strict dietary rules (The Conversion of Cornelius (Luke) and Ritual Separation), he was married and therefore unclean like the Gentiles (uncircumcised) and women (uncircumcised = having unclean periods). Thus the four men were classified according to Essene rules to be the same as the women, having the same Mother Superior, obviously living in separate spaces. (When Peter's wife died, he abstained from intercourse and can be seen to be ordained as a Cardinal in Acts 12:3-11.)

The healing, of course, is not a healing, but an further clarification of Jesus' Water to Wine miracle which raised the status of women and Gentiles. Mother Superior was sick because, being under the stricter Essene rules, she could not officiate at important affairs. Jesus raised her status here and this is indicated by immediately officiating (ministering unto them!). The change of status of women would allow women to officiate during their "unclean" periods. This event would be personally important to Peter, as married men like him and Gentiles (uncircumcised) were grouped together with women in status (uncircumcised = having unclean periods). By raising the status of women, he also raised Peter's married status and the Gentiles. He presented it as a healing in his Gospel of Mark, which was then copied by Matthew and Luke.

That Gentiles were in the same status as women in shown in the
Gospel of Philip "When we were Hebrews, we were orphans and had only our mother, but when we became Christians, we had both father and mother."

See Peter's wife's mother (clue to Peter's royal connections) for more detail on Glaphyra.

The association of Glaphyra with whoring is intriguing as this would also be leveled against Helena, the consort of Simon Magus, and Bernice, the daughter of King Herod Agrippa and called the "Great Whore of Babylon" , both were Mother Superiors of the Asher Herodian convent. It would be logical to assume that Peter had married Glaphyra's daughter, making Glaphyra his mother-in-law. This healing by Jesus, in addition to a raising of status, would also be an absolution of sin prior to her impending death. The presence of James and John would indicate that their step-mother Helena would be taking her place. (This can be shown in the Clementines.)

Since Glaphyra was disliked by Herod's family, it is quite likely that her daughter would have been an outcaste and Peter, like many of the other disciples, could have been a freedman of the Herods. In fact Andrew being a "brother" could be serving Glaphyra as a freedman from Glaphyra's home country of Cappadocia, thus his non-Jewish name.. (This can be supported by the fact that Peter first Epistle (1 Peter) was addressed to Cappadocia.)

Acts of Peter: Peter's daughter, a virgin (metaphorically 'crippled') is called Petronilla . Tradition says she was a martyr and was buried in the Catacomb of Domitilla, indicating that she must have been adopted by Flavian Family who were related to Clement, who later became Pope. This supports Peter's connection with the Herods and the Roman royal families.

Return to index - - - Go to Top

June 30AD Cleansing a leper: (This leper is Simon Magus who would be Lazarus the leper when deposed later on)

^{Matt 08:01} Καταβάντος δὲ αὐτου̃ ἀπὸ του̃ ὄρους ἠκολούθησαν αὐτῳ̃ ὄχλοι πολλοί.
^{Matt 08:02} καὶ ἰδοὺ λεπρὸς προσελθὼν προσεκύνει αὐτῳ̃ λέγων, Κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι.
^{Matt 08:03} καὶ ἐκτείνας τὴν χει̃ρα ἥψατο αὐτου̃ λέγων, Θέλω, καθαρίσθητι· καὶ εὐθέως ἐκαθαρίσθη αὐτου̃ ἡ λέπρα.
^{Matt 08:04} καὶ λέγει αὐτῳ̃ ὁ Ἰησου̃ς, Ὅρα μηδενὶ εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δει̃ξον τῳ̃ ἱερει̃, καὶ προσένεγκον τὸ δω̃ρον ὃ προσέταξεν Μωῢση̃ς, εἰς μαρτύριον αὐτοι̃ς.
^{Mark 01:35} Καὶ πρωῒ ἔννυχα λίαν ἀναστὰς ἐξη̃λθεν καὶ ἀπη̃λθεν εἰς ἔρημον τόπον κἀκει̃ προσηύχετο.
^{Mark 01:36} καὶ κατεδίωξεν αὐτὸν Σίμων καὶ οἱ μετ' αὐτου̃,
^{Mark 01:37} καὶ εὑ̃ρον αὐτὸν καὶ λέγουσιν αὐτῳ̃ ὅτι Πάντες ζητου̃σίν σε.
^{Mark 01:38} καὶ λέγει αὐτοι̃ς, Ἄγωμεν ἀλλαχου̃ εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα καὶ ἐκει̃ κηρύξω· εἰς του̃το γὰρ ἐξη̃λθον.
^{Mark 01:39} καὶ ἠ̃λθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτω̃ν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων.
^{Mark 01:40} Καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλω̃ν αὐτὸν [καὶ γονυπετω̃ν] καὶ λέγων αὐτῳ̃ ὅτι Ἐὰν θέλῃς δύνασαί με καθαρίσαι.
^{Mark 01:41} καὶ σπλαγχνισθεὶς ἐκτείνας τὴν χει̃ρα αὐτου̃ ἥψατο καὶ λέγει αὐτῳ̃, Θέλω, καθαρίσθητι·
^{Mark 01:42} καὶ εὐθὺς ἀπη̃λθεν ἀπ' αὐτου̃ ἡ λέπρα, καὶ ἐκαθαρίσθη.
^{Mark 01:43} καὶ ἐμβριμησάμενος αὐτῳ̃ εὐθὺς ἐξέβαλεν αὐτόν,
^{Mark 01:44} καὶ λέγει αὐτῳ̃, Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δει̃ξον τῳ̃ ἱερει̃ καὶ προσένεγκε περὶ του̃ καθαρισμου̃ σου ἃ προσέταξεν Μωῢση̃ς, εἰς μαρτύριον αὐτοι̃ς.
^{Mark 01:45} ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερω̃ς εἰς πόλιν εἰσελθει̃ν, ἀλλ' ἔξω ἐπ' ἐρήμοις τόποις ἠ̃ν· καὶ ἤρχοντο πρὸς αὐτὸν πάντοθεν.
^{Luke 05:12} Καὶ ἐγένετο ἐν τῳ̃ εἰ̃ναι αὐτὸν ἐν μιᾳ̃ τω̃ν πόλεων καὶ ἰδοὺ ἀνὴρ πλήρης λέπρας· καὶ ἰδὼν τὸν Ἰησου̃ν πεσὼν ἐπὶ πρόσωπον ἐδεήθη αὐτου̃ λέγων, Κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι.
^{Luke 05:13} καὶ ἐκτείνας τὴν χει̃ρα ἥψατο αὐτου̃ λέγων, Θέλω, καθαρίσθητι· καὶ εὐθέως ἡ λέπρα ἀπη̃λθεν ἀπ' αὐτου̃.
^{Luke 05:14} καὶ αὐτὸς παρήγγειλεν αὐτῳ̃ μηδενὶ εἰπει̃ν, ἀλλὰ ἀπελθὼν δει̃ξον σεαυτὸν τῳ̃ ἱερει̃, καὶ προσένεγκε περὶ του̃ καθαρισμου̃ σου καθὼς προσέταξεν Μωῢση̃ς, εἰς μαρτύριον αὐτοι̃ς.
^{Luke 05:15} διήρχετο δὲ μα̃λλον ὁ λόγος περὶ αὐτου̃, καὶ συνήρχοντο ὄχλοι πολλοὶ ἀκούειν καὶ θεραπεύεσθαι ἀπὸ τω̃ν ἀσθενειω̃ν αὐτω̃ν·
^{Luke 05:16} αὐτὸς δὲ ἠ̃ν ὑποχωρω̃ν ἐν ται̃ς ἐρήμοις καὶ προσευχόμενος.

^{Matt 08:01} And when he came down from the mount, great multitudes did follow him, ^{Matt 08:02} and lo, a leper having come, was bowing to him, saying, "Sir, if you are willing, you are able to cleanse me;" ^{Matt 08:03} and having stretched forth the hand, Jesus touched him, saying, "I will, be you cleansed," and immediately his leprosy was cleansed. ^{Matt 08:04} And Jesus said to him, "See, you may tell no one, but go, yourself show to the priest, and bring the gift that Moses commanded for a testimony to them."

^{Mark 01:35} And very early, it being yet night, having risen, he went forth, and went away to a desert place, and was there praying; ^{Mark 01:36} and Simon and those with him went in quest of him, ^{Mark 01:37} and having found him, they say to him, -- "All do seek you;" ^{Mark 01:38} and he said to them, "We may go to the next towns, that there also I may preach, for for this I came forth."

^{Mark 01:39} And he was preaching in their synagogues, in all Galilee, and is casting out the demons,

^{Mark 01:40} And there does come to him a leper, calling on him, and kneeling to him, and saying to him -- "If you may will, you are able to cleanse me."

^{Mark 01:41} And Jesus having been moved with compassion, having stretched forth the hand, touched him, and said to him, "I will; be you cleansed;" ^{Mark 01:42} and he having spoken, immediately the leprosy went away from him, and he was cleansed.

^{Mark 01:43} And having sternly charged him, immediately he put him forth, ^{Mark 01:44} and said to him, "See you may say nothing to any one, but go away, yourself show to the priest, and bring near for your cleansing the things Moses directed, for a testimony to them."

^{Mark 01:45} And he, having gone forth, began to proclaim much, and to spread abroad the thing, so that no more he was able openly to enter into the city, but he was without in desert places, and they were coming unto him from every quarter.

^{Luke 05:12} And it came to pass, in his being in one of the cities, that lo, a man full of leprosy, and having seen Jesus, having fallen on [his] face, he besought him, saying, "Sir, if you may will, you are able to cleanse me;" ^{Luke 05:13} and having stretched forth [his] hand, he touched him, having said, "I will; be you cleansed;" and immediately the leprosy went away from him.

^{Luke 05:14} And he charged him to tell no one, "But, having gone away, show yourself to the priest, and bring near for your cleansing according as Moses directed, for a testimony to them;" ^{Luke 05:15} but the more was the report going abroad concerning him, and great multitudes were coming together to hear, and to be healed by him of their infirmities, ^{Luke 05:16} and he was withdrawing himself in the desert places and was praying.

Mark's Miracle #3 - Raphael: Simon Magus (See Mark's Twelve Miracles)

^{Mark 01:39} And he was preaching in their synagogues, in all Galilee, and is casting out the demons,

^{Mark 01:40} And there does come to him a leper, calling on him, and kneeling to him, and saying to him -- "If you may will, you are able to cleanse me."

This is a tongue-in-cheek exchange for this person, who is presented as a leper asking for healing, is really Simon Magus who is called leper anachronistically because who would be Lazarus-Simon the leper when deposed later on. In the Clementines H.2.23/R.2.8 it is shown that Simon Magus had become a member of John the Baptist through the intercession of Helen-Luna. However, after John was put in prison, Dositheus (Jonathan Annas) took over the leadership, but Simon eventually was able to oust him. Simon is looking for support from Jesus when he gains control.

Jesus indicates that he will support him, after all he will soon be his father-in-law from his betrothed Mary Magdalene, however, humorously Jesus reminds him to show himself to the priest Jonathan Annas and while he is at it to suggest Jesus as the third position as the prophet 'Moses'.

Return to index - - - Go to Top

The Tax Collectors: Matthew and Jonathan Annas are recruited (son of Alphaeus is son of Ananus)
^{Mark 02:13} Καὶ ἐξη̃λθεν πάλιν παρὰ τὴν θάλασσαν· καὶ πα̃ς ὁ ὄχλος ἤρχετο πρὸς αὐτόν, καὶ ἐδίδασκεν αὐτούς. ^{Mark 02:14} καὶ παράγων εἰ̃δεν Λευὶν τὸν του̃ Ἁλφαίου καθήμενον ἐπὶ τὸ τελώνιον, καὶ λέγει αὐτῳ̃, Ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῳ̃. ^{Mark 02:15} Καὶ γίνεται κατακει̃σθαι αὐτὸν ἐν τῃ̃ οἰκίᾳ αὐτου̃, καὶ πολλοὶ τελω̃ναι καὶ ἁμαρτωλοὶ συνανέκειντο τῳ̃ Ἰησου̃ καὶ τοι̃ς μαθηται̃ς αὐτου̃· ἠ̃σαν γὰρ πολλοί. καὶ ἠκολούθουν αὐτῳ̃ ^{Mark 02:16} καὶ οἱ γραμματει̃ς τω̃ν Φαρισαίων, καὶ ἰδόντες ὅτι ἐσθίει μετὰ τω̃νἁμαρτωλω̃ν καὶ τελωνω̃ν ἔλεγον τοι̃ς μαθηται̃ς αὐτου̃, Ὅτι μετὰ τω̃ν τελωνω̃ν καὶ ἁμαρτωλω̃ν ἐσθίει; ^{Mark 02:17} καὶ ἀκούσας ὁ Ἰησου̃ς λέγει αὐτοι̃ς [ὅτἰ̃ Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατρου̃ ἀλλ' οἱ κακω̃ς ἔχοντες· οὐκ ἠ̃λθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. ^{Luke 05:27} Καὶ μετὰ ταυ̃τα ἐξη̃λθεν καὶ ἐθεάσατο τελώνην ὀνόματι Λευὶν καθήμενον ἐπὶ τὸ τελώνιον, καὶ εἰ̃πεν αὐτῳ̃, Ἀκολούθει μοι. ^{Luke 05:28} καὶ καταλιπὼν πάντα ἀναστὰς ἠκολούθει αὐτῳ̃. ^{Luke 05:29} Καὶ ἐποίησεν δοχὴν μεγάλην Λευὶς αὐτῳ̃ ἐν τῃ̃ οἰκίᾳ αὐτου̃· καὶ ἠ̃ν ὄχλος πολὺς τελωνω̃ν καὶ ἄλλων οἳ ἠ̃σαν μετ' αὐτω̃ν κατακείμενοι. ^{Luke 05:30} καὶ ἐγόγγυζον οἱ Φαρισαι̃οι καὶ οἱ γραμματει̃ς αὐτω̃ν πρὸς τοὺς μαθητὰς αὐτου̃ λέγοντες, Διὰ τί μετὰ τω̃ν τελωνω̃ν καὶ ἁμαρτωλω̃ν ἐσθίετε καὶ πίνετε; ^{Luke 05:31} καὶ ἀποκριθεὶς ὁ Ἰησου̃ς εἰ̃πεν πρὸς αὐτούς, Οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατρου̃ ἀλλὰ οἱ κακω̃ς ἔχοντες· ^{Luke 05:32} οὐκ ἐλήλυθα καλέσαι δικαίους ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν. ^{Luke 15:01} Ἦσαν δὲ αὐτῳ̃ ἐγγίζοντες πάντες οἱ τελω̃ναι καὶ οἱ ἁμαρτωλοὶ ἀκούειν αὐτου̃. ^{Luke 15:02} καὶ διεγόγγυζον οἵ τε Φαρισαι̃οι καὶ οἱ γραμματει̃ς λέγοντες ὅτι Οὑ̃τος ἁμαρτωλοὺς προσδέχεται καὶ συνεσθίει αὐτοι̃ς. ^{Matt 09:09} Καὶ παράγων ὁ Ἰησου̃ς ἐκει̃θεν εἰ̃δεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον, Μαθθαι̃ον λεγόμενον, καὶ λέγει αὐτῳ̃, Ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῳ̃. ^{Matt 09:10} Καὶ ἐγένετο αὐτου̃ ἀνακειμένου ἐν τῃ̃ οἰκίᾳ, καὶ ἰδοὺ πολλοὶ τελω̃ναι καὶ ἁμαρτωλοὶ ἐλθόντες συνανέκειντο τῳ̃ Ἰησου̃ καὶ τοι̃ς μαθηται̃ς αὐτου̃. ^{Matt 09:11} καὶ ἰδόντες οἱ Φαρισαι̃οι ἔλεγον τοι̃ς μαθηται̃ς αὐτου̃, Διὰ τί μετὰ τω̃ν τελωνω̃ν καὶ ἁμαρτωλω̃ν ἐσθίει ὁ διδάσκαλος ὑμω̃ν; ^{Matt 09:12} ὁ δὲ ἀκούσας εἰ̃πεν, Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατρου̃ ἀλλ' οἱ κακω̃ς ἔχοντες. ^{Matt 09:13} πορευθέντες δὲ μάθετε τί ἐστιν, Ἔλεος θέλω καὶ οὐ θυσίαν· οὐ γὰρ ἠ̃λθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς.
^{Mark 02:13} And he went forth again by the sea, and all the multitude was coming unto him, and he was teaching them, ^{Mark 02:14} and passing by, he saw Levi of Alphaeus sitting at the tax-office, and said to him, "Be following me," and he, having risen, did follow him. ^{Mark 02:15} And it came to pass, in his reclining (at dinner) in his house, that many tax-gatherers and sinners were reclining (at dinner) with Jesus and his disciples, for there were many, and they followed him.^{Mark 02:16} And the scribes and the Pharisees, having seen him eating with the tax-gatherers and sinners, said to his disciples, "Why -- that with the tax-gatherers and sinners he does eat and drink?" ^{Mark 02:17} And Jesus, having heard, said to them, "They who are strong have no need of a physician, but they who are ill; I came not to call righteous men, but sinners to reformation." ^{Luke 05:27} And after these things he went forth, and beheld a tax-gatherer, by name Levi, sitting at the tax-office, and said to him, "Be following me;" ^{Luke 05:28} and he, having left all, having arisen, did follow him.^{Luke 05:29} And Levi made a great entertainment to him in his house, and there was a great multitude of tax-gatherers and others who were with them reclining (at dinner), ^{Luke 05:30} and the scribes and the Pharisees among them were murmuring at his disciples, saying, "Therefore with tax-gatherers and sinners do you eat and drink?" ^{Luke 15:01} And all the tax-gatherers and the sinners were coming near to him, to hear him, ^{Luke 15:02} and the Pharisees and the scribes were murmuring, saying -- This one does receive sinners, and does eat with them." ^{Luke 05:31} And Jesus answering said unto them, "They who are well have no need of a physician, but they that are ill: ^{Luke 05:32} I came not to call righteous men, but sinners, to reformation." ^{Matt 09:09} And Jesus passing by from there, saw a man sitting at the tax-office, named Matthew, and said to him, "Be following me," and he, having risen, did follow him. ^{Matt 09:10} And it came to pass, he reclining (at dinner) in the house, that lo, many tax-gatherers and sinners having come, were lying (at dinner) with Jesus and his disciples, ^{Matt 09:11} and the Pharisees having seen, said to his disciples, "Why with the tax-gatherers and sinners does your teacher eat?" ^{Matt 09:12} And Jesus having heard, said to them, "They who are whole have no need of a physician, but they who are ill; ^{Matt 09:13} but having gone, learn you what is, Kindness I will, and not sacrifice, for I did not come to call righteous men, but sinners, to reformation."
^{Mark 02:13} And he went forth again by the sea, and all the multitude was coming unto him, and he was teaching them, ^{Mark 02:14} and passing by, he saw Levi of Alphaeus (Jonathan Annas) sitting at the tax-office, and said to him, "Be following me," and he, having risen, did follow him. ^{Mark 02:15} And it came to pass, in his reclining (at dinner) in his house, that many tax-gatherers and sinners were reclining (at dinner) with Jesus and his disciples, for there were many, and they followed him.^{Mark 02:16} And the scribes and the Pharisees, having seen him eating with the tax-gatherers and sinners, said to his disciples, "Why -- that with the tax-gatherers and sinners he does eat and drink?" ^{Mark 02:17} And Jesus, having heard, said to them, "They who are strong have no need of a physician, but they who are ill; I came not to call righteous men, but sinners to reformation." ^{Luke 05:27} And after these things he went forth, and beheld a tax-gatherer, by name Levi (Jonathan Annas), sitting at the tax-office, and said to him, "Be following me;" ^{Luke 05:28} and he, having left all, having arisen, did follow him.^{Luke 05:29} And Levi made a great entertainment to him in his house, and there was a great multitude of tax-gatherers and others who were with them reclining (at dinner), ^{Luke 05:30} and the scribes and the Pharisees among them were murmuring at his disciples, saying, "Therefore with tax-gatherers and sinners do you eat and drink?" ^{Luke 15:01} And all the tax-gatherers and the sinners were coming near to him, to hear him, ^{Luke 15:02} and the Pharisees and the scribes were murmuring, saying -- This one does receive sinners, and does eat with them." ^{Luke 05:31} And Jesus answering said unto them, "They who are well have no need of a physician, but they that are ill: ^{Luke 05:32} I came not to call righteous men, but sinners, to reformation." ^{Matt 09:09} And Jesus passing by from there, saw a man sitting at the tax-office, named Matthew (Matthew Annas), and said to him, "Be following me," and he, having risen, did follow him. ^{Matt 09:10} And it came to pass, he reclining (at dinner) in the house, that lo, many tax-gatherers and sinners having come, were lying (at dinner) with Jesus and his disciples, ^{Matt 09:11} and the Pharisees having seen, said to his disciples, "Why with the tax-gatherers and sinners does your teacher eat?" ^{Matt 09:12} And Jesus having heard, said to them, "They who are whole have no need of a physician, but they who are ill; ^{Matt 09:13} but having gone, learn you what is, Kindness I will, and not sacrifice, for I did not come to call righteous men, but sinners, to reformation." To understand this section one must realize that the Sadducees were humorously called tax collectors because they collected the church tithes. The Pharisees and the Sadducees were enemies. This is obvious from the criticisms of the Pharisees in the Gospel of Matthew (Annas) written by a Sadducee. Traditionally they held the levite position, which is second. In Formal Appointment of the Twelve Apostles, there is consistently James son of Alphaeus and in Mark is mentioned a Levi of Alphaeus, and he must be the same person. "Matthew, the tax collector", from the Formal Appointment" is an obvious match to Matthew. The scholars tend to ascribe Levi to Matthew, but it is important to note that "Levi" made a great entertainment to him (Jesus) in his house" whereas Matthew was just present at the house and this indicates that "Levi" is the superior of the two. "Alphaeus" means the top person and clearly stands for Annas, the High Priest, who is the father of Jonathan Annas and Matthew Annas. (See the full list of the five sons of Ananus High Priest Ananus ruling 6–15 AD.) Knowing that "Levi" is the superior of Matthew, we can surmise that that "Levi of Alphaeus" is James son Alphaeus is Jonathan Annas. Since the Gospel of Matthew was written by Matthew Annas, it is obvious that Matthew, the tax collector, replaced his older brother in the same story of Mark and Luke. The Gospel of John has no Matthew or James son of Alphaeus and there the superior Jonathan is shown to be Nathaniel. Jesus has joined with Jonathan and his second, his younger brother Matthew. Actually, Jonathan is Jesus' superior, acting as the Man in Son of Man, which is Jesus' title in third position.
Return to index - - - Go to Top

June 30AD Paralytic, let down through the roof, cured at Capernaum (This is Jonathan Annas, listed as the disciple: James son of Alphaeus)

^{Matt 09:01} Καὶ ἐμβὰς εἰς πλοι̃ον διεπέρασεν καὶ ἠ̃λθεν εἰς τὴν ἰδίαν πόλιν.
^{Matt 09:02} καὶ ἰδοὺ προσέφερον αὐτῳ̃ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ Ἰησου̃ς τὴν πίστιν αὐτω̃ν εἰ̃πεν τῳ̃ παραλυτικῳ̃, Θάρσει, τέκνον· ἀφίενταί σου αἱ ἁμαρτίαι.
^{Matt 09:03} καὶ ἰδού τινες τω̃ν γραμματέων εἰ̃παν ἐν ἑαυτοι̃ς, Οὑ̃τος βλασφημει̃.
^{Matt 09:04} καὶ εἰδὼς ὁ Ἰησου̃ς τὰς ἐνθυμήσεις αὐτω̃ν εἰ̃πεν, Ἰνατί ἐνθυμει̃σθε πονηρὰ ἐν ται̃ς καρδίαις ὑμω̃ν;
^{Matt 09:05} τί γάρ ἐστιν εὐκοπώτερον, εἰπει̃ν, Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπει̃ν, Ἔγειρε καὶ περιπάτει;
^{Matt 09:06} ἵνα δὲ εἰδη̃τε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς του̃ ἀνθρώπου ἐπὶ τη̃ς γη̃ς ἀφιέναι ἁμαρτίας — τότε λέγει τῳ̃ παραλυτικῳ̃, Ἐγερθεὶς ἀ̃ρόν σου τὴν κλίνην καὶ ὕπαγε εἰς τὸν οἰ̃κόν σου.
^{Matt 09:07} καὶ ἐγερθεὶς ἀπη̃λθεν εἰς τὸν οἰ̃κον αὐτου̃.
^{Matt 09:08} ἰδόντες δὲ οἱ ὄχλοι ἐφοβήθησαν καὶ ἐδόξασαν τὸν θεὸν τὸν δόντα ἐξουσίαν τοιαύτην τοι̃ς ἀνθρώποις.
^{Mark 02:01} Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ δι' ἡμερω̃ν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν.
^{Mark 02:02} καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρει̃ν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοι̃ς τὸν λόγον.
^{Mark 02:03} καὶ ἔρχονται φέροντες πρὸς αὐτὸν παραλυτικὸν αἰρόμενον ὑπὸ τεσσάρων.
^{Mark 02:04} καὶ μὴ δυνάμενοι προσενέγκαι αὐτῳ̃ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἠ̃ν, καὶ ἐξορύξαντες χαλω̃σι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο.
^{Mark 02:05} καὶ ἰδὼν ὁ Ἰησου̃ς τὴν πίστιν αὐτω̃ν λέγει τῳ̃ παραλυτικῳ̃, Τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι.
^{Mark 02:06} ἠ̃σαν δέ τινες τω̃ν γραμματέων ἐκει̃ καθήμενοι καὶ διαλογιζόμενοι ἐν ται̃ς καρδίαις αὐτω̃ν,
^{Mark 02:07} Τί οὑ̃τος οὕτως λαλει̃; βλασφημει̃· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἱ̃ς ὁ θεός;
^{Mark 02:08} καὶ εὐθὺς ἐπιγνοὺς ὁ Ἰησου̃ς τῳ̃ πνεύματι αὐτου̃ ὅτι οὕτως διαλογίζονται ἐν ἑαυτοι̃ς λέγει αὐτοι̃ς, Τί ταυ̃τα διαλογίζεσθε ἐν ται̃ς καρδίαις ὑμω̃ν;
^{Mark 02:09} τί ἐστιν εὐκοπώτερον, εἰπει̃ν τῳ̃ παραλυτικῳ̃, Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπει̃ν, Ἔγειρε καὶ ἀ̃ρον τὸν κράβαττόν σου καὶ περιπάτει;
^{Mark 02:10} ἵνα δὲ εἰδη̃τε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς του̃ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τη̃ς γη̃ς——λέγει τῳ̃ παραλυτικῳ̃,
^{Mark 02:11} Σοὶ λέγω, ἔγειρε ἀ̃ρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἰ̃κόν σου.
^{Mark 02:12} καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξη̃λθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν λέγοντας ὅτι Οὕτως οὐδέποτε εἴδομεν.
^{Luke 05:17} Καὶ ἐγένετο ἐν μιᾳ̃ τω̃ν ἡμερω̃ν καὶ αὐτὸς ἠ̃ν διδάσκων, καὶ ἠ̃σαν καθήμενοι Φαρισαι̃οι καὶ νομοδιδάσκαλοι οἳ ἠ̃σαν ἐληλυθότες ἐκ πάσης κώμης τη̃ς Γαλιλαίας καὶ Ἰουδαίας καὶ Ἰερουσαλήμ· καὶ δύναμις κυρίου ἠ̃ν εἰς τὸ ἰα̃σθαι αὐτόν.
^{Luke 05:18} καὶ ἰδοὺ ἄνδρες φέροντες ἐπὶ κλίνης ἄνθρωπον ὃς ἠ̃ν παραλελυμένος, καὶ ἐζήτουν αὐτὸν εἰσενεγκει̃ν καὶ θει̃ναι [αὐτὸν] ἐνώπιον αὐτου̃.
^{Luke 05:19} καὶ μὴ εὑρόντες ποίας εἰσενέγκωσιν αὐτὸν διὰ τὸν ὄχλον ἀναβάντες ἐπὶ τὸ δω̃μα διὰ τω̃ν κεράμων καθη̃καν αὐτὸν σὺν τῳ̃ κλινιδίῳ εἰς τὸ μέσον ἔμπροσθεν του̃ Ἰησου̃.
^{Luke 05:20} καὶ ἰδὼν τὴν πίστιν αὐτω̃ν εἰ̃πεν, Ἄνθρωπε, ἀφέωνταί σοι αἱ ἁμαρτίαι σου.
^{Luke 05:21} καὶ ἤρξαντο διαλογίζεσθαι οἱ γραμματει̃ς καὶ οἱ Φαρισαι̃οι λέγοντες, Τίς ἐστιν οὑ̃τος ὃς λαλει̃ βλασφημίας; τίς δύναται ἁμαρτίας ἀφει̃ναι εἰ μὴ μόνος ὁ θεός;
^{Luke 05:22} ἐπιγνοὺς δὲ ὁ Ἰησου̃ς τοὺς διαλογισμοὺς αὐτω̃ν ἀποκριθεὶς εἰ̃πεν πρὸς αὐτούς, Τί διαλογίζεσθε ἐν ται̃ς καρδίαις ὑμω̃ν;
^{Luke 05:23} τί ἐστιν εὐκοπώτερον, εἰπει̃ν, Ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπει̃ν, Ἔγειρε καὶ περιπάτει;
^{Luke 05:24} ἵνα δὲ εἰδη̃τε ὅτι ὁ υἱὸς του̃ ἀνθρώπου ἐξουσίαν ἔχει ἐπὶ τη̃ς γη̃ς ἀφιέναι ἁμαρτίας — εἰ̃πεν τῳ̃ παραλελυμένῳ, Σοὶ λέγω, ἔγειρε καὶ ἄρας τὸ κλινίδιόν σου πορεύου εἰς τὸν οἰ̃κόν σου.
^{Luke 05:25} καὶ παραχρη̃μα ἀναστὰς ἐνώπιον αὐτω̃ν, ἄρας ἐφ' ὃ κατέκειτο, ἀπη̃λθεν εἰς τὸν οἰ̃κον αὐτου̃ δοξάζων τὸν θεόν.
^{Luke 05:26} καὶ ἔκστασις ἔλαβεν ἅπαντας καὶ ἐδόξαζον τὸν θεόν, καὶ ἐπλήσθησαν φόβου λέγοντες ὅτι Εἴδομεν παράδοξα σήμερον.

^{Matt 09:01} And having gone to the boat, he passed over, and came to his own city, ^{Matt 09:02} and lo, they were bringing to him a paralytic, laid upon a couch, and Jesus having seen their faith, said to the paralytic, "Be of good courage, child, your sins have been forgiven you." ^{Matt 09:03} And lo, certain of the scribes said within themselves, "This one does speak evil." ^{Matt 09:04} And Jesus, having known their thoughts, said, "Why think you evil in your hearts? ^{Matt 09:05} For which is easier? To say, The sins have been forgiven to you; or to say, Rise, and walk? ^{Matt 09:06} "But, that you may know that the Son of Man has power upon the earth to forgive sins -- (then said he to the paralytic) -- having risen, take up your couch, and go to your house." ^{Matt 09:07} And he, having risen, went to his house, ^{Matt 09:08} and the multitudes having seen, wondered, and glorified God, who did give such power to men.

^{Mark 02:01} And again he entered into Capernaum, after [some] days, and it was heard that he is in the house, ^{Mark 02:02} and immediately many were gathered together, so that there was no more room, not even at the door, and he was speaking to them the word.^{Mark 02:03} And they come unto him, bringing a paralytic, borne by four, ^{Mark 02:04} and not being able to come near to him because of the multitude, they uncovered the roof where he was, and, having broken [it] up, they let down the couch on which the paralytic was lying, ^{Mark 02:05} and Jesus having seen their faith, said to the paralytic, "Child, your sins have been forgiven you."

^{Mark 02:06} And there were certain of the scribes there sitting, and reasoning in their hearts, ^{Mark 02:07} "Why does this one thus speak evil words? who is able to forgive sins except one -- God?"

^{Mark 02:08} And immediately Jesus, having known in his spirit that they thus reason in themselves, said to them, "Why these things reason you in your hearts? ^{Mark 02:09} Which is easier, to say to the paralytic, The sins have been forgiven to you? or to say, Rise, and take up your couch, and walk?^{Mark 02:10} and, that you may know that the Son of Man has authority on the earth to forgive sins -- (he said to the paralytic) -- ^{Mark 02:11} I say to you, Rise, and take up your couch, and go away to your house;" ^{Mark 02:12} and he rose immediately, and having taken up the couch, he went forth before all, so that all were astonished, and do glorify God, saying -- "Never thus did we see."

^{Luke 05:17} And it came to pass, on one of the days, that he was teaching, and there were sitting by Pharisees and teachers of the Law, who were come out of every village of Galilee, and Judea, and Jerusalem, and the power of the Lord was -- to heal them.

^{Luke 05:18} And lo, men bearing upon a couch a man, who has been struck with palsy, and they were seeking to bring him in, and to place before him, ^{Luke 05:19} and not having found by what way they may bring him in because of the multitude, having gone up on the house-top, through the tiles they let him down, with the little couch, into the midst before Jesus, ^{Luke 05:20} and he having seen their faith, said to him, "Man, your sins have been forgiven you."

^{Luke 05:21} And the scribes and the Pharisees began to reason, saying, "Who is this that does speak evil words? who is able to forgive sins, except God only?"

^{Luke 05:22} And Jesus having known their reasonings, answering, said unto them, "What reason you in your hearts? ^{Luke 05:23} which is easier -- to say, Your sins have been forgiven you? or to say, Arise, and walk?^{Luke 05:24} "And that you may know that the Son of Man has authority upon the earth to forgive sins -- (he said to the one struck with palsy) -- I say to you, Arise, and having taken up your little couch, be going on to your house."

^{Luke 05:25} And presently having risen before them, having taken up [that] on which he was lying, he went away to his house, glorifying God, ^{Luke 05:26} and astonishment took all, and they were glorifying God, and were filled with fear, saying -- "We saw strange things to-day."

Mark's Miracle #4 - Kohath: Jonathan Annas (See Mark's Twelve Miracles)

^{Luke 05:21} And the scribes and the Pharisees began to reason, saying, "Who is this that does speak evil words? who is able to forgive sins, except God only?"

Again we have a humorous story that pretends to be a healing, but is really a jibe at Jonathan Annas who has decided to be carried around by four men in a palanquin (royal stretcher) for fear of touching the contaminated ground of the Gentiles. Jesus is making fun of him as a crippled person.

In the church in Ein Feshkha there was a Church that had an upper platform where the highest ranking clergy would sit. It also contain a slit that could be opened at times to enhance the spiritual auras of these clergy. This is what Paul experienced on the Road to Damascus (Acts 09:01-06 when he was blinded by the light. So the pretence is that Jonathan was lowered down through that slit to the upper platform where Jesus was standing.

Jesus jokes with Jonathan and says, "Your sins be forgiven", remembering how John the Baptist had taken away the ability Jesus' right to forgive sins during John's baptism of Jesus and Jonathan Annas had restored it to him. The issue is not about "Your sins be forgiven" as this is would be normal to say to someone who believed that their malady was a punishment for sin. The real issue is that the people, who overheard this, did not realize that it was said in jest and were appalled that Jesus would say this to Jonathan Annas, considering that Jonathan was his superior and Jesus was his son as in "Son of Man". Apparently Jesus was able to shame Jonathan into realizing that being carried around was not a very good way to be a priest of the people.

Return to index - - - Go to Top

June 30AD New Wine into Old Wineskins and the Serving of the sacred loaf and sacred wine to the Diaspora (wheat, corn) on the Sabbath at the Common Table.
^{Matt 09:14} Τότε προσέρχονται αὐτῳ̃ οἱ μαθηταὶ Ἰωάννου λέγοντες, Διὰ τί ἡμει̃ς καὶ οἱ Φαρισαι̃οι νηστεύομεν πολλά, οἱ δὲ μαθηταί σου οὐ νηστεύουσιν; ^{Matt 09:15} καὶ εἰ̃πεν αὐτοι̃ς ὁ Ἰησου̃ς, Μὴ δύνανται οἱ υἱοὶ του̃ νυμφω̃νος πενθει̃ν ἐφ' ὅσον μετ' αὐτω̃ν ἐστιν ὁ νυμφίος; ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῃ̃ ἀπ' αὐτω̃ν ὁ νυμφίος, καὶ τότε νηστεύσουσιν. ^{Matt 09:16} οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῳ̃· αἴρει γὰρ τὸ πλήρωμα αὐτου̃ ἀπὸ του̃ ἱματίου, καὶ χει̃ρον σχίσμα γίνεται. ^{Matt 09:17} οὐδὲ βάλλουσιν οἰ̃νον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μήγε, ῥήγνυνται οἱ ἀσκοί, καὶ ὁ οἰ̃νος ἐκχει̃ται καὶ οἱ ἀσκοὶ ἀπόλλυνται· ἀλλὰ βάλλουσιν οἰ̃νον νέον εἰς ἀσκοὺς καινούς, καὶ ἀμφότεροι συντηρου̃νται. ^{Mark 02:18} Καὶ ἠ̃σαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαι̃οι νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῳ̃, Διὰ τί οἱ μαθηταὶ Ἰωάννου καὶ οἱ μαθηταὶ τω̃ν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν; ^{Mark 02:19} καὶ εἰ̃πεν αὐτοι̃ς ὁ Ἰησου̃ς, Μὴ δύνανται οἱ υἱοὶ του̃ νυμφω̃νος ἐν ᾡ̃ ὁ νυμφίος μετ' αὐτω̃ν ἐστιν νηστεύειν; ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετ' αὐτω̃ν οὐ δύνανται νηστεύειν· ^{Mark 02:20} ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῃ̃ ἀπ' αὐτω̃ν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῃ̃ ἡμέρᾳ. ^{Mark 02:21} οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπ' αὐτου̃ τὸ καινὸν του̃ παλαιου̃, καὶ χει̃ρον σχίσμα γίνεται. ^{Mark 02:22} καὶ οὐδεὶς βάλλει οἰ̃νον νέον εἰς ἀσκοὺς παλαιούς——εἰ δὲ μή, ῥήξει ὁ οἰ̃νος τοὺς ἀσκούς, καὶ ὁ οἰ̃νος ἀπόλλυται καὶ οἱ ἀσκοι——ἀλλὰ οἰ̃νον νέον εἰς ἀσκοὺς καινούς. ^{Luke 05:33} Οἱ δὲ εἰ̃παν πρὸς αὐτόν, Οἱ μαθηταὶ Ἰωάννουνηστεύουσιν πυκνὰ καὶ δεήσεις ποιου̃νται, ὁμοίως καὶ οἱ τω̃ν Φαρισαίων, οἱ δὲ σοὶ ἐσθίουσιν καὶ πίνουσιν. ^{Luke 05:34} ὁ δὲ Ἰησου̃ς εἰ̃πεν πρὸς αὐτούς, Μὴ δύνασθε τοὺς υἱοὺς του̃ νυμφω̃νος ἐν ᾡ̃ ὁ νυμφίος μετ' αὐτω̃ν ἐστιν ποιη̃σαι νηστευ̃σαι; ^{Luke 05:35} ἐλεύσονται δὲ ἡμέραι, καὶ ὅταν ἀπαρθῃ̃ ἀπ' αὐτω̃ν ὁ νυμφίος τότε νηστεύσουσιν ἐν ἐκείναις ται̃ς ἡμέραις. ^{Luke 05:36} Ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτοὺς ὅτι Οὐδεὶς ἐπίβλημα ἀπὸ ἱματίου καινου̃ σχίσας ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μήγε, καὶ τὸ καινὸν σχίσει καὶ τῳ̃ παλαιῳ̃ οὐ συμφωνήσει τὸ ἐπίβλημα τὸ ἀπὸ του̃ καινου̃. ^{Luke 05:37} καὶ οὐδεὶς βάλλει οἰ̃νον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μήγε, ῥήξει ὁ οἰ̃νος ὁ νέος τοὺς ἀσκούς, καὶ αὐτὸς ἐκχυθήσεται καὶ οἱ ἀσκοὶ ἀπολου̃νται· ^{Luke 05:38} ἀλλὰ οἰ̃νον νέον εἰς ἀσκοὺς καινοὺς βλητέον. ^{Luke 05:39} [καὶ] οὐδεὶς πιὼν παλαιὸν θέλει νέον· λέγει γάρ, Ὁ παλαιὸς χρηστός ἐστιν. ^{Matt 12:01} Ἐν ἐκείνῳ τῳ̃ καιρῳ̃ ἐπορεύθη ὁ Ἰησου̃ς τοι̃ς σάββασιν διὰ τω̃ν σπορίμων· οἱ δὲ μαθηταὶ αὐτου̃ ἐπείνασαν, καὶ ἤρξαντο τίλλειν στάχυας καὶ ἐσθίειν. ^{Matt 12:02} οἱ δὲ Φαρισαι̃οι ἰδόντες εἰ̃παν αὐτῳ̃, Ἰδοὺ οἱ μαθηταί σου ποιου̃σιν ὃ οὐκ ἔξεστιν ποιει̃ν ἐν σαββάτῳ. ^{Matt 12:03} ὁ δὲ εἰ̃πεν αὐτοι̃ς, Οὐκ ἀνέγνωτε τί ἐποίησεν Δαυὶδ ὅτε ἐπείνασεν καὶ οἱ μετ' αὐτου̃; ^{Matt 12:04} πω̃ς εἰση̃λθεν εἰς τὸν οἰ̃κον του̃ θεου̃ καὶ τοὺς ἄρτους τη̃ς προθέσεως ἔφαγον, ὃ οὐκ ἐξὸν ἠ̃ν αὐτῳ̃ φαγει̃ν οὐδὲ τοι̃ς μετ' αὐτου̃, εἰ μὴ τοι̃ς ἱερευ̃σιν μόνοις; ^{Matt 12:05} ἢ οὐκ ἀνέγνωτε ἐν τῳ̃ νόμῳ ὅτι τοι̃ς σάββασιν οἱ ἱερει̃ς ἐν τῳ̃ ἱερῳ̃ τὸ σάββατον βεβηλου̃σιν καὶ ἀναίτιοί εἰσιν; ^{Matt 12:06} λέγω δὲ ὑμι̃ν ὅτι του̃ ἱερου̃ μει̃ζόν ἐστιν ὡ̃δε. ^{Matt 12:07} εἰ δὲ ἐγνώκειτε τί ἐστιν, Ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους. ^{Matt 12:08} κύριος γάρ ἐστιν του̃ σαββάτου ὁ υἱὸς του̃ ἀνθρώπου. ^{Mark 02:23} Καὶ ἐγένετο αὐτὸν ἐν τοι̃ς σάββασιν παραπορεύεσθαι διὰ τω̃ν σπορίμων, καὶ οἱ μαθηταὶ αὐτου̃ ἤρξαντο ὁδὸν ποιει̃ν τίλλοντες τοὺς στάχυας. ^{Mark 02:24} καὶ οἱ Φαρισαι̃οι ἔλεγον αὐτῳ̃, Ἴδε τί ποιου̃σιν τοι̃ς σάββασιν ὃ οὐκ ἔξεστιν; ^{Mark 02:25} καὶ λέγει αὐτοι̃ς, Οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυίδ, ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετ' αὐτου̃; ^{Mark 02:26} πω̃ς εἰση̃λθεν εἰς τὸν οἰ̃κον του̃ θεου̃ ἐπὶ Ἀβιαθὰρ ἀρχιερέως καὶ τοὺς ἄρτους τη̃ς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγει̃ν εἰ μὴ τοὺς ἱερει̃ς, καὶ ἔδωκεν καὶ τοι̃ς σὺν αὐτῳ̃ οὐ̃σιν; ^{Mark 02:27} καὶ ἔλεγεν αὐτοι̃ς, Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· ^{Mark 02:28} ὥστε κύριός ἐστιν ὁ υἱὸς του̃ ἀνθρώπου καὶ του̃ σαββάτου. ^{Luke 06:01} Ἐγένετο δὲ ἐν σαββάτῳ διαπορεύεσθαι αὐτὸν διὰ σπορίμων, καὶ ἔτιλλον οἱ μαθηταὶ αὐτου̃ καὶ ἤσθιον τοὺς στάχυας ψώχοντες ται̃ς χερσίν. ^{Luke 06:02} τινὲς δὲ τω̃ν Φαρισαίων εἰ̃παν, Τί ποιει̃τε ὃ οὐκ ἔξεστιν τοι̃ς σάββασιν; ^{Luke 06:03} καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἰ̃πεν ὁ Ἰησου̃ς, Οὐδὲ του̃το ἀνέγνωτε ὃ ἐποίησεν Δαυὶδ ὅτε ἐπείνασεν αὐτὸς καὶ οἱ μετ' αὐτου̃ [ὄντες]; ^{Luke 06:04} [ὡς] εἰση̃λθεν εἰς τὸν οἰ̃κον του̃ θεου̃ καὶ τοὺς ἄρτους τη̃ς προθέσεως λαβὼν ἔφαγεν καὶ ἔδωκεν τοι̃ς μετ' αὐτου̃, οὓς οὐκ ἔξεστιν φαγει̃ν εἰ μὴ μόνους τοὺς ἱερει̃ς; ^{Luke 06:05} καὶ ἔλεγεν αὐτοι̃ς, Κύριός ἐστιν του̃ σαββάτου ὁ υἱὸς του̃ ἀνθρώπου. ^{Luke 13:14} ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτω̃ν ὅτι τῳ̃ σαββάτῳ ἐθεράπευσεν ὁ Ἰησου̃ς, ἔλεγεν τῳ̃ ὄχλῳ ὅτι 14Εξ ἡμέραι εἰσὶν ἐν αἱ̃ς δει̃ ἐργάζεσθαι· ἐν αὐται̃ς οὐ̃ν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῃ̃ ἡμέρᾳ του̃ σαββάτου. ^{Luke 13:15} ἀπεκρίθη δὲ αὐτῳ̃ ὁ κύριος καὶ εἰ̃πεν, Ὑποκριταί, ἕκαστος ὑμω̃ν τῳ̃ σαββάτῳ οὐ λύει τὸν βου̃ν αὐτου̃ ἢ τὸν ὄνον ἀπὸ τη̃ς φάτνης καὶ ἀπαγαγὼν ποτίζει; ^{Luke 14:03} καὶ ἀποκριθεὶς ὁ Ἰησου̃ς εἰ̃πεν πρὸς τοὺς νομικοὺς καὶ Φαρισαίους λέγων, Ἔξεστιν τῳ̃ σαββάτῳ θεραπευ̃σαι ἢ οὔ; ^{Luke 14:04a} οἱ δὲ ἡσύχασαν. ^{Luke 14:05} καὶ πρὸς αὐτοὺς εἰ̃πεν, Τίνος ὑμω̃ν υἱὸς ἢ βου̃ς εἰς φρέαρ πεσει̃ται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ του̃ σαββάτου; ^{Luke 14:06} καὶ οὐκ ἴσχυσαν ἀνταποκριθη̃ναι πρὸς ταυ̃τα.
^{Matt 09:14} Then come to him do the disciples of John, saying, "Why do we and the Pharisees fast much, and your disciples fast not?" ^{Matt 09:15} And Jesus said to them, "Can the sons of the bride-chamber mourn, so long as the bridegroom is with them? But days shall come when the bridegroom may be taken from them, and then they shall fast. ^{Matt 09:16} and no one does put a patch of undressed cloth on an old garment, for its filling up does take from the garment, and a worse rent is made. ^{Matt 09:17} Nor do they put new wine into old skins, and if not -- the skins burst, and the wine does run out, and the skins are destroyed, but they put new wine into new skins, and both are preserved together." ^{Mark 02:18} And the disciples of John and those of the Pharisees were fasting, and they come and say to him, "Therefore do the disciples of John and those of the Pharisees fast, and your disciples do not fast?" ^{Mark 02:19} And Jesus said to them, "Are the sons of the bride-chamber able, while the bridegroom is with them, to fast? so long time as they have the bridegroom with them they are not able to fast; ^{Mark 02:20} but days shall come when the bridegroom may be taken from them, and then they shall fast -- in those days.^{Mark 02:21} "and no one a patch of undressed cloth does sew on an old garment, and if not -- the new filling it up does take from the old and the rent does become worse; ^{Mark 02:22} and no one does put new wine into old skins, and if not -- the new wine does burst the skins, and the wine is poured out, and the skins will be destroyed; but new wine into new skins is to be put." ^{Luke 05:33} And they said unto him, "Therefore do the disciples of John fast often, and make supplications -- in like manner also those of the Pharisees -- but yours do eat and drink?" ^{Luke 05:34} And he said unto them, "Are you able to make the sons of the bride-chamber -- in the bridegroom being with them -- to fast? ^{Luke 05:35} but days will come, and, when the bridegroom may be taken away from them, then they shall fast in those days." ^{Luke 05:36} And he speaks also a parable unto them -- "No one a patch of new clothing does put on old clothing, and if otherwise, the new also does make a rent, and with the old the patch does not agree, that [is] from the new ^{Luke 05:37} " and no one does put new wine into old skins, and if otherwise, the new wine will burst the skins, and itself will be poured out, and the skins will be destroyed; ^{Luke 05:38} but new wine into new skins is to be put, and both are preserved together; ^{Luke 05:39} and no one having drunk old [wine], does immediately wish new, for he says, The old is better." ^{Matt 12:01} At that time did Jesus go on the Sabbaths through the corn, and his disciples were hungry, and they began to pluck ears, and to eat, ^{Matt 12:02} and the Pharisees having seen, said to him, "Lo, your disciples do that which it is not lawful to do on a Sabbath." ^{Matt 12:03} And he said to them, "Did you not read what David did, when he was hungry, himself and those with him -- ^{Matt 12:04} how he went into the house of God, and the loaves of the presentation did eat, which it is not lawful to him to eat, nor to those with him, except to the priests alone? ^{Matt 12:05} "Or did you not read in the Law, that on the Sabbaths the priests in the temple do profane the Sabbath, and are blameless? ^{Matt 12:06} And I say to you, that a greater than the temple is here; ^{Matt 12:07} and if you had known what is: Kindness I will, and not sacrifice -- you had not condemned the blameless, ^{Matt 12:08} for the Son of Man is lord even of the Sabbath." ^{Mark 02:23} And it came to pass -- he is going along on the Sabbaths through the corn-fields -- and his disciples began to make a way, plucking the ears, Dead Sea Scroll 4Q159 states that a destitute Israelite, should be walk among standing corn, he may eat but may not bring it to his house to store it.) ^{Mark 02:24} and the Pharisees said to him, "Lo, why do they on the Sabbaths that which is not lawful?" ^{Mark 02:25} And he said to them, "Did you never read what David did, when he had need and was hungry, he and those with him? ^{Mark 02:26} how he went into the house of God, (at "Abiathar the chief priest,") and the loaves of the presentation did eat, which it is not lawful to eat, except to the priests, and he gave also to those who were with him?" ^{Mark 02:27} And he said to them, "The Sabbath for man was made, not man for the Sabbath, ^{Mark 02:28} so that the Son of Man is lord also of the Sabbath." ^{Luke 06:01} And it came to pass, on the second-first Sabbath, as he is going through the corn fields, that his disciples were plucking the ears, and were eating, rubbing with the hands, ^{Luke 06:02} and certain of the Pharisees said to them, "Why do you that which is not lawful to do on the Sabbaths?" ^{Luke 06:03} And Jesus answering said unto them, "Did you not read even this that David did, when he hungered, himself and those who are with him," ^{Luke 06:04} How he went into the house of God, and the loaves of the presentation did take, and did eat, and gave also to those with him, which it is not lawful to eat, except only to the priests?" ^{Luke 06:05} and he said to them, -- "The Son of Man is lord also of the Sabbath." ^{Luke 13:14} And the chief of the synagogue answering -- much displeased that on the Sabbath Jesus healed -- said to the multitude, "Six days there are in which it is necessary for [us] to be working; in these, then, coming, be healed, and not on the Sabbath-day." ^{Luke 13:15} Then the Lord answered him and said, "Hypocrite, does not each of you on the Sabbath loose his ox or ass from the stall, and having led away, does water [it]? ^{Luke 14:03} and Jesus answering speaks to the lawyers and Pharisees, saying, "Is it lawful on the Sabbath-day to heal?" ^{Luke 14:04a} and they were silent, Luke 14:05 and answering them he said, "Of which of you shall an ass or ox fall into a pit, and he will not immediately draw it up on the Sabbath-day?" ^{Luke 14:06} and they were not able to answer him again unto these things.
^{Matt 09:14} Then come to him do the disciples of John, saying, "Why do we and the Pharisees fast much, and your disciples fast not?" ^{Matt 09:15} And Jesus said to them, "Can the sons of the bride-chamber mourn, so long as the bridegroom is with them? But days shall come when the bridegroom may be taken from them, and then they shall fast. ^{Matt 09:16} and no one does put a patch of undressed cloth on an old garment, for its filling up does take from the garment, and a worse rent is made. ^{Matt 09:17} Nor do they put new wine into old skins, and if not -- the skins burst, and the wine does run out, and the skins are destroyed, but they put new wine into new skins, and both are preserved together." ^{Mark 02:18} And the disciples of John and those of the Pharisees were fasting, and they come and say to him, "Therefore do the disciples of John and those of the Pharisees fast, and your disciples do not fast?" ^{Mark 02:19} And Jesus said to them, "Are the sons of the bride-chamber able, while the bridegroom is with them, to fast? so long time as they have the bridegroom with them they are not able to fast; ^{Mark 02:20} but days shall come when the bridegroom may be taken from them, and then they shall fast -- in those days.^{Mark 02:21} "and no one a patch of undressed cloth does sew on an old garment, and if not -- the new filling it up does take from the old and the rent does become worse; ^{Mark 02:22} and no one does put new wine into old skins, and if not -- the new wine does burst the skins, and the wine is poured out, and the skins will be destroyed; but new wine into new skins is to be put." ^{Luke 05:33} And they said unto him, "Therefore do the disciples of John fast often, and make supplications -- in like manner also those of the Pharisees -- but yours do eat and drink?" ^{Luke 05:34} And he said unto them, "Are you able to make the sons of the bride-chamber -- in the bridegroom being with them -- to fast? ^{Luke 05:35} but days will come, and, when the bridegroom may be taken away from them, then they shall fast in those days." ^{Luke 05:36} And he speaks also a parable unto them -- "No one a patch of new clothing does put on old clothing, and if otherwise, the new also does make a rent, and with the old the patch does not agree, that [is] from the new ^{Luke 05:37} " and no one does put new wine into old skins, and if otherwise, the new wine will burst the skins, and itself will be poured out, and the skins will be destroyed; ^{Luke 05:38} but new wine into new skins is to be put, and both are preserved together; ^{Luke 05:39} and no one having drunk old [wine], does immediately wish new, for he says, The old is better." ^{Matt 12:01} At that time did Jesus go on the Sabbaths through the corn, and his disciples were hungry, and they began to pluck ears, and to eat, ^{Matt 12:02} and the Pharisees having seen, said to him, "Lo, your disciples do that which it is not lawful to do on a Sabbath." ^{Matt 12:03} And he said to them, "Did you not read what David did, when he was hungry, himself and those with him -- ^{Matt 12:04} how he went into the house of God, and the loaves of the presentation did eat, which it is not lawful to him to eat, nor to those with him, except to the priests alone? ^{Matt 12:05} "Or did you not read in the Law, that on the Sabbaths the priests in the temple do profane the Sabbath, and are blameless? ^{Matt 12:06} And I say to you, that a greater than the temple is here; ^{Matt 12:07} and if you had known what is: Kindness I will, and not sacrifice -- you had not condemned the blameless, ^{Matt 12:08} for the Son of Man is lord even of the Sabbath." ^{Mark 02:23} And it came to pass -- he is going along on the Sabbaths through the corn-fields -- and his disciples began to make a way, plucking the ears, ^{Mark 02:24} and the Pharisees said to him, "Lo, why do they on the Sabbaths that which is not lawful?" ^{Mark 02:25} And he said to them, "Did you never read what David did, when he had need and was hungry, he and those with him? ^{Mark 02:26} how he went into the house of God, (at "Abiathar the chief priest,") and the loaves of the presentation did eat, which it is not lawful to eat, except to the priests, and he gave also to those who were with him?" 1Samuel 21:1-6^{Mark 02:27} And he said to them, "The Sabbath for man was made, not man for the Sabbath, ^{Mark 02:28} so that the Son of Man is lord also of the Sabbath." ^{Luke 06:01} And it came to pass, on the second-first Sabbath, as he is going through the corn fields, that his disciples were plucking the ears, and were eating, rubbing with the hands, ^{Luke 06:02} and certain of the Pharisees said to them, "Why do you that which is not lawful to do on the Sabbaths?" ^{Luke 06:03} And Jesus answering said unto them, "Did you not read even this that David did, when he hungered, himself and those who are with him," ^{Luke 06:04} How he went into the house of God, and the loaves of the presentation did take, and did eat, and gave also to those with him, which it is not lawful to eat, except only to the priests?" ^{Luke 06:05} and he said to them, -- "The Son of Man is lord also of the Sabbath." ^{Luke 13:14} And the chief of the synagogue answering -- much displeased that on the Sabbath Jesus healed -- said to the multitude, "Six days there are in which it is necessary for [us] to be working; in these, then, coming, be healed, and not on the Sabbath-day." ^{Luke 13:15} Then the Lord answered him and said, "Hypocrite, does not each of you on the Sabbath loose his ox or ass from the stall, and having led away, does water [it]? ^{Luke 14:03} and Jesus answering speaks to the lawyers and Pharisees, saying, "Is it lawful on the Sabbath-day to heal?" ^{Luke 14:04a} and they were silent, ^{Luke 14:05} and answering them he said, "Of which of you shall an ass or ox fall into a pit, and he will not immediately draw it up on the Sabbath-day?" ^{Luke 14:06} and they were not able to answer him again unto these things. Jesus taunts the disciples of John Baptist, comparing the reason for their fasting with their sadness for John being in prison, but that the disciples do not have to fast because he is with them. He introduces the image of he being the bridegroom and his disciples being like brides of Christ. This image would be used in the Nag Hammadi Gospel of Philip. The real discussion is about Jesus giving full rights to the Diaspora. The first part is a pun for the fact that the new wine, which is offered at the sacred table, is now being offered to the Gentiles as opposed to old wine (fermented wine) that they were only allowed to have. (See Water into Wine). The story, that follows, shows the disciples eating corn that they apparently stole on the Sabbath, but this is also related to the new wine. The Diaspora are symbolized by wheat (Feeding the 4000) and corn (Feeding the 5000). Jesus is now offering the sacred loaf of the Sacrament with new wine on the Sabbath at the Common Table. The story that Jesus uses to justify his ability to give out the loaves is when King David took the loaves of the Presentation (1Samuel 21:1-6) and shared with his comrades. This must have been the first establishment of the Common Table where the David King could act as priest to the lower classes. The discussion about the Sabbath is the hypocrisy of no being able to heal on the Sabbath, but allowed to free an ox that has fallen into a pit.
Return to index - - - Go to Top

Prior Doctrine Sermon on the Mount: Ten Beatitudes
^{Matt 05:01} Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος· καὶ καθίσαντος αὐτου̃ προση̃λθαν αὐτῳ̃ οἱ μαθηταὶ αὐτου̃· ^{Matt 05:02} καὶ ἀνοίξας τὸ στόμα αὐτου̃ ἐδίδασκεν αὐτοὺς λέγων, ^{Matt 05:03} Μακάριοι οἱ πτωχοὶ τῳ̃ πνεύματι, ὅτι αὐτω̃ν ἐστιν ἡ βασιλεία τω̃ν οὐρανω̃ν. ^{Matt 05:04} μακάριοι οἱ πενθου̃ντες, ὅτι αὐτοὶ παρακληθήσονται. ^{Matt 05:05} μακάριοι οἱ πραει̃ς, ὅτι αὐτοὶ κληρονομήσουσιν τὴν γη̃ν. ^{Matt 05:06} μακάριοι οἱ πεινω̃ντες καὶ διψω̃ντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. ^{Matt 05:07} μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. ^{Matt 05:08} μακάριοι οἱ καθαροὶ τῃ̃ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. ^{Matt 05:09} μακάριοι οἱ εἰρηνοποιοί, ὅτι [αὐτοὶ] υἱοὶ θεου̃ κληθήσονται. ^{Matt 05:10} μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτω̃ν ἐστιν ἡ βασιλεία τω̃ν οὐρανω̃ν. ^{Matt 05:11} μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμα̃ς καὶ διώξωσιν καὶ εἴπωσιν πα̃ν πονηρὸν καθ' ὑμω̃ν [ψευδόμενοἰ̃ ἕνεκεν ἐμου̃· ^{Matt 05:12} χαίρετε καὶ ἀγαλλια̃σθε, ὅτι ὁ μισθὸς ὑμω̃ν πολὺς ἐν τοι̃ς οὐρανοι̃ς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμω̃ν. ^{Luke 06:20} Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτου̃ εἰς τοὺς μαθητὰς αὐτου̃ ἔλεγεν, Μακάριοι οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία του̃ θεου̃. ^{Luke 06:21} μακάριοι οἱ πεινω̃ντες νυ̃ν, ὅτι χορτασθήσεσθε. μακάριοι οἱ κλαίοντες νυ̃ν, ὅτι γελάσετε. ^{Luke 06:22} μακάριοί ἐστε ὅταν μισήσωσιν ὑμα̃ς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμα̃ς καὶ ὀνειδίσωσιν καὶ ἐκβάλωσιν τὸ ὄνομα ὑμω̃ν ὡς πονηρὸν ἕνεκα του̃ υἱου̃ του̃ ἀνθρώπου· ^{Luke 06:23} χάρητε ἐν ἐκείνῃ τῃ̃ ἡμέρᾳ καὶ σκιρτήσατε, ἰδοὺ γὰρ ὁ μισθὸς ὑμω̃ν πολὺς ἐν τῳ̃ οὐρανῳ̃· κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοι̃ς προφήταις οἱ πατέρες αὐτω̃ν. ^{Luke 06:24} Πλὴν οὐαὶ ὑμι̃ν τοι̃ς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμω̃ν. ^{Luke 06:25} οὐαὶ ὑμι̃ν, οἱ ἐμπεπλησμένοι νυ̃ν, ὅτι πεινάσετε. οὐαί, οἱ γελω̃ντες νυ̃ν, ὅτι πενθήσετε καὶ κλαύσετε. ^{Luke 06:26} οὐαὶ ὅταν ὑμα̃ς καλω̃ς εἴπωσιν πάντες οἱ ἄνθρωποι, κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοι̃ς ψευδοπροφήταις οἱ πατέρες αὐτω̃ν.
^{Matt 05:01} And having seen the multitudes, he went up to the mount, and he having sat down, his disciples came to him, ^{Matt 05:02} and having opened his mouth, he was teaching them, saying: ^{Matt 05:03} "Blessed the poor in spirit -- because theirs is the kingdom of heaven. ^{Matt 05:04} "Blessed the mourning -- because they shall be comforted. ^{Matt 05:05} "Blessed the meek -- because they shall inherit the land. ^{Matt 05:06} "Blessed those hungering and thirsting for righteousness -- because they shall be filled. ^{Matt 05:07} "Blessed the merciful -- because they shall find mercy. ^{Matt 05:08} "Blessed the pure in heart -- because they shall see God. ^{Matt 05:09} "Blessed the peacemakers -- because they shall be called Sons of God. ^{Matt 05:10} "Blessed those persecuted for righteousness' sake -- because theirs is the kingdom of heaven. ^{Matt 05:11} "Blessed are you whenever they may reproach you, and may persecute, and may say any evil thing against you falsely for my sake -- ^{Matt 05:12} rejoice you and be glad, because your reward [is] great in the heavens, for thus did they persecute the prophets who were before you." ^{Luke 06:20} And he, having lifted up his eyes to his disciples, said: "Happy the poor -- because yours is the kingdom of heaven." ^{Luke 06:21} "Happy those hungering now -- because ye shall be filled." "Happy those weeping now -- because you shall laugh." ^{Luke 06:22} "Happy are you when men shall hate you, and when they shall separate you, and shall reproach, and shall cast forth your name as evil, for the Son of Man's sake -- ^{Luke 06:23} rejoice in that day, and leap, for lo, your reward [is] great in the heaven, for according to these things were their fathers doing to the prophets." ^{Luke 06:24} "But Woe to you -- the rich, because you have got your comfort." ^{Luke 06:25} "Woe to you who have been filled -- because you shall hunger. "Woe to you who are laughing now -- because you shall mourn and weep." ^{Luke 06:26} "Woe to you when all men shall speak well of you -- for according to these things were their fathers doing to false prophets."
^{Matt 05:01} And having seen the multitudes, he went up to the mount, and he having sat down, his disciples came to him, ^{Matt 05:02} and having opened his mouth, he was teaching them, saying: ^{Luke 06:20a} And he, having lifted up his eyes to his disciples, said: ^{Matt 05:03} "Blessed are the poor of the Spirit -- because theirs is the kingdom of heaven. ^{Luke 06:20b}"Blessed are the poor -- because yours is the kingdom of heaven." ^{Luke 06:24} "But Woe to you -- the rich, because you have got your comfort." The Essenes called the themselves the poor because they gave all their wealth to order when they obtained full membership. In Matt 05 is added of the Spirit to show that a monastic existence is not necessary if joined in the Church of the Holy Spirit ^{Matt 05:04} "Blessed are the mourning -- because they shall be comforted. ^{Luke 06:21b}"Blessed are those weeping now -- because you shall laugh." ^{Luke 06:21b} "Woe to you who are laughing now -- because you shall mourn and weep." To weep or mourn is to be separated as a nun or monk as if having lost a loved one ^{Matt 05:05} "Blessed are the meek -- because they shall inherit the land. To be meek is not to be submissive, compliant, or timid. Meekness is characterized as "turning the other cheek". It is the most important method of spiritual growth with is akin with impartiality which is food for the Spirit. ^{Matt 05:06} "Blessed are those hungering and thirsting for righteousness -- because they shall be filled. ^{Luke 06:21a} "Blessed are those hungering now -- because ye shall be filled." ^{Luke 06:25a} "Woe to you who have been filled -- because you shall hunger. To be a moral person is to be guided by conscience. ^{Matt 05:07} "Blessed are the merciful -- because they shall find mercy. To have mercy is to do unto others as you would have them do unto you. ^{Matt 05:08} "Blessed are the pure in heart -- because they shall see God. Pureness of heart comes from good intentions ^{Matt 05:09} "Blessed are the peacemakers -- because they shall be called Sons of God. To support peace with Rome is following the true way of the Essenes (sons of God), who avoid conflict. ^{Matt 05:10} "Blessed are those persecuted for righteousness' sake -- because theirs is the kingdom of heaven. The Age of Wrath that began in 6 AD was ordained by God, but after this God has promised that his kingdom will reign on earth and the persecuted shall enter into it. ^{Matt 05:11} "Blessed are you whenever they may reproach you, and may persecute, and may say any evil thing against you falsely for my sake -- ^{Luke 06:22} "Blessed are you when men shall hate you, and when they shall separate you, and shall reproach, and shall cast forth your name as evil, for the Son of Man's sake -- ^{Luke 06:26} "Woe to you when all men shall speak well of you -- for according to these things were their fathers doing to false prophets." It is inevitable that you will be targeted with lies and persecution because those who are in the majority resent your peaceful nature. ^{Matt 05:12} Rejoice you and be glad, because your reward [is] great in the heavens, for thus did they persecute the prophets who were before you." ^{Luke 06:23} Rejoice in that day, and leap, for lo, your reward [is] great in the heaven, for according to these things were their fathers doing to the prophets." It is important to have a sense of rejoicing, even though life may be hard, because your reward will be to live as if in heaven.
Return to index - - - Go to Top

Sermon on the Mount:The Lamp under a Bushel & Salt
^{Matt 05:13} Ὑμει̃ς ἐστε τὸ ἅλας τη̃ς γη̃ς· ἐὰν δὲ τὸ ἅλας μωρανθῃ̃, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθη̃ναι ἔξω καὶ καταπατει̃σθαι ὑπὸ τω̃ν ἀνθρώπων. ^{Matt 05:14} Ὑμει̃ς ἐστε τὸ φω̃ς του̃ κόσμου. οὐ δύναται πόλις κρυβη̃ναι ἐπάνω ὄρους κειμένη· ^{Matt 05:15} οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον ἀλλ' ἐπὶ τὴν λυχνίαν, καὶ λάμπει πα̃σιν τοι̃ς ἐν τῃ̃ οἰκίᾳ. ^{Matt 05:16} οὕτως λαμψάτω τὸ φω̃ς ὑμω̃ν ἔμπροσθεν τω̃ν ἀνθρώπων, ὅπως ἴδωσιν ὑμω̃ν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμω̃ν τὸν ἐν τοι̃ς οὐρανοι̃ς. ^{Matt 06:22} Ὁ λύχνος του̃ σώματός ἐστιν ὁ ὀφθαλμός. ἐὰν οὐ̃ν ᾐ̃ ὁ ὀφθαλμός σου ἁπλου̃ς, ὅλον τὸ σω̃μά σου φωτεινὸν ἔσται· ^{Matt 06:23} ἐὰν δὲ ὁ ὀφθαλμός σου πονηρὸς ᾐ̃, ὅλον τὸ σω̃μά σου σκοτεινὸν ἔσται. εἰ οὐ̃ν τὸ φω̃ς τὸ ἐν σοὶ σκότος ἐστίν, τὸ σκότος πόσον. ^{Mark 04:21} Καὶ ἔλεγεν αὐτοι̃ς, Μήτι ἔρχεται ὁ λύχνος ἵνα ὑπὸ τὸν μόδιον τεθῃ̃ ἢ ὑπὸ τὴν κλίνην; οὐχ ἵνα ἐπὶ τὴν λυχνίαν τεθῃ̃; ^{Mark 04:22} οὐ γάρ ἐστιν κρυπτὸν ἐὰν μὴ ἵνα φανερωθῃ̃, οὐδὲ ἐγένετο ἀπόκρυφον ἀλλ' ἵνα ἔλθῃ εἰς φανερόν. ^{Mark 04:23} εἴ τις ἔχει ὠ̃τα ἀκούειν ἀκουέτω. ^{Mark 04:24} Καὶ ἔλεγεν αὐτοι̃ς, Βλέπετε τί ἀκούετε. ἐν ᾡ̃ μέτρῳ μετρει̃τε μετρηθήσεται ὑμι̃ν καὶ προστεθήσεται ὑμι̃ν. ^{Mark 04:25} ὃς γὰρ ἔχει, δοθήσεται αὐτῳ̃· καὶ ὃς οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ' αὐτου̃. ^{Mark 09:50} Καλὸν τὸ ἅλας· ἐὰν δὲ τὸ ἅλας ἄναλον γένηται, ἐν τίνι αὐτὸ ἀρτύσετε; ἔχετε ἐν ἑαυτοι̃ς ἅλα, καὶ εἰρηνεύετε ἐν ἀλλήλοις. ^{Luke 08:16} Οὐδεὶς δὲ λύχνον ἅψας καλύπτει αὐτὸν σκεύει ἢ ὑποκάτω κλίνης τίθησιν, ἀλλ' ἐπὶ λυχνίας τίθησιν, ἵνα οἱ εἰσπορευόμενοι βλέπωσιν τὸ φω̃ς. ^{Luke 08:17} οὐ γάρ ἐστιν κρυπτὸν ὃ οὐ φανερὸν γενήσεται, οὐδὲ ἀπόκρυφον ὃ οὐ μὴ γνωσθῃ̃ καὶ εἰς φανερὸν ἔλθῃ. ^{Luke 08:18} βλέπετε οὐ̃ν πω̃ς ἀκούετε· ὃς ἂν γὰρ ἔχῃ, δοθήσεται αὐτῳ̃, καὶ ὃς ἂν μὴ ἔχῃ, καὶ ὃ δοκει̃ ἔχειν ἀρθήσεται ἀπ' αὐτου̃. ^{Luke 11:33} Οὐδεὶς λύχνον ἅψας εἰς κρύπτην τίθησιν [οὐδὲ ὑπὸ τὸν μόδιον] ἀλλ' ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ φω̃ς βλέπωσιν. ^{Luke 11:34} ὁ λύχνος του̃ σώματός ἐστιν ὁ ὀφθαλμός σου. ὅταν ὁ ὀφθαλμός σου ἁπλου̃ς ᾐ̃, καὶ ὅλον τὸ σω̃μά σου φωτεινόν ἐστιν· ἐπὰν δὲ πονηρὸς ᾐ̃, καὶ τὸ σω̃μά σου σκοτεινόν. ^{Luke 11:35} σκόπει οὐ̃ν μὴ τὸ φω̃ς τὸ ἐν σοὶ σκότος ἐστίν. ^{Luke 11:36} εἰ οὐ̃ν τὸ σω̃μά σου ὅλον φωτεινόν, μὴ ἔχον μέρος τι σκοτεινόν, ἔσται φωτεινὸν ὅλον ὡς ὅταν ὁ λύχνος τῃ̃ ἀστραπῃ̃ φωτίζῃ σε. ^{Luke 14:34} Καλὸν οὐ̃ν τὸ ἅλας· ἐὰν δὲ καὶ τὸ ἅλας μωρανθῃ̃, ἐν τίνι ἀρτυθήσεται; ^{Luke 14:35} οὔτε εἰς γη̃ν οὔτε εἰς κοπρίαν εὔθετόν ἐστιν· ἔξω βάλλουσιν αὐτό. ὁ ἔχων ὠ̃τα ἀκούειν ἀκουέτω.
^{Matt 05:13} "You are the salt of the land, but if the salt may lose savour, in what shall it be salted? For nothing is it good henceforth, except to be cast without, and to be trodden down by men." ^{Mark 09:50} The salt [is] good, but if the salt may become saltless, in what will you season [it]? Have in yourselves salt, and have peace in one another." ^{Luke 14:34} "The salt [is] good, but if the salt does become tasteless, with what shall it be seasoned? ^{Luke 14:35} neither for land nor for manure is it fit -- they cast it without. He who is having ears to hear -- let him hear." ^{Matt 05:14} "You are the light of the world, a city set upon a mount is not able to be hid; ^{Matt 05:15} nor do they light a lamp, and put it under the measure, but on the lamp-stand, and it shines to all those in the house; ^{Matt 05:16} so let your light shine before men, that they may see your good works, and may glorify your Father who [is] in the heavens." ^{Matt 06:22} "The lamp of the body is the eye, if, therefore, your eye may be perfect, all your body shall be enlightened, ^{Matt 06:23} but if your eye may be evil, all your body shall be dark; if, therefore, the light that [is] in you is darkness -- the darkness, how great!" ^{Mark 09:50} The salt [is] good, but if the salt may become saltless, in what will you season [it]? Have in yourselves salt, and have peace in one another." ^{Mark 04:21} And he said to them, "Does the lamp come that under the measure it may be put, or under the couch -- not that it may be put on the lamp-stand? ^{Mark 04:22} for there is not anything hid that may not be manifested, nor was anything kept hid but that it may come to light. ^{Mark 04:23} If any has ears to hear -- let him hear." ^{Mark 04:24} And he said to them, "Take heed what you hear; in what measure you measure, it shall be measured to you; and to you who hear it shall be added; ^{Mark 04:25} for whoever may have, there shall be given to him, and whoever has not, also that which he has shall be taken from him." ^{Luke 08:16} "And no one having lighted a lamp does cover it with a vessel, or under a couch does put [it]; but upon a lamp-stand he does put [it], that those coming in may see the light, ^{Luke 08:17} for nothing is secret, that shall not become manifest, nor hid, that shall not be known, and become manifest. ^{Luke 08:18} See, therefore, how you hear, for whoever may have, there shall be given to him, and whoever may not have, also what he seems to have, shall be taken from him." ^{Luke 11:33} "And no one having lighted a lamp, does put [it] in a secret place, nor under the measure, but on the lamp-stand, that those coming in may behold the light. ^{Luke 11:34} "The lamp of the body is the eye, when then your eye may be simple, your whole body also is lightened; and when it may be evil, your body also is darkened; ^{Luke 11:35} take heed, then, lest the light that [is] in you be darkness; ^{Luke 11:36} if then your whole body is lightened, not having any part darkened, the whole shall be lightened, as when the lamp by the brightness may give you light."
^{Matt 05:13} "You are the salt of the land, but if the salt may lose savour, in what shall it be salted? For nothing is it good henceforth, except to be cast without, and to be trodden down by men." ^{Mark 09:50} The salt [is] good, but if the salt may become saltless, in what will you season [it]? Have in yourselves salt, and have peace in one another." ^{Luke 14:34} "The salt [is] good, but if the salt does become tasteless, with what shall it be seasoned? ^{Luke 14:35} neither for land nor for manure is it fit -- they cast it without. He who is having ears to hear -- let him hear." ^{Matt 05:14} "You are the light of the world, a city set upon a mount is not able to be hid; ^{Matt 05:15} nor do they light a lamp, and put it under the measure, but on the lamp-stand, and it shines to all those in the house; ^{Matt 05:16} so let your light shine before men, that they may see your good works, and may glorify your Father who [is] in the heavens." ^{Matt 06:22} "The lamp of the body is the eye, if, therefore, your eye may be perfect, all your body shall be enlightened, ^{Matt 06:23} but if your eye may be evil, all your body shall be dark; if, therefore, the light that [is] in you is darkness -- the darkness, how great!" ^{Mark 04:21} And he said to them, "Does the lamp come that under the measure it may be put, or under the couch -- not that it may be put on the lamp-stand? ^{Mark 04:22} for there is not anything hid that may not be manifested, nor was anything kept hid but that it may come to light. ^{Mark 04:23} If any has ears to hear -- let him hear." ^{Mark 04:24} And he said to them, "Take heed what you hear; in what measure you measure, it shall be measured to you; and to you who hear it shall be added; ^{Mark 04:25} for whoever may have, there shall be given to him, and whoever has not, also that which he has shall be taken from him." ^{Luke 08:16} "And no one having lighted a lamp does cover it with a vessel, or under a couch does put [it]; but upon a lamp-stand he does put [it], that those coming in may see the light, ^{Luke 08:17} for nothing is secret, that shall not become manifest, nor hid, that shall not be known, and become manifest. ^{Luke 08:18} See, therefore, how you hear, for whoever may have, there shall be given to him, and whoever may not have, also what he seems to have, shall be taken from him." ^{Luke 11:33} "And no one having lighted a lamp, does put [it] in a secret place, nor under the measure, but on the lamp-stand, that those coming in may behold the light. ^{Luke 11:34} "The lamp of the body is the eye, when then your eye may be simple, your whole body also is lightened; and when it may be evil, your body also is darkened; ^{Luke 11:35} take heed, then, lest the light that [is] in you be darkness; ^{Luke 11:36} if then your whole body is lightened, not having any part darkened, the whole shall be lightened, as when the lamp by the brightness may give you light." The Sermon on the Mount is a collection of Jesus' sayings and those of Hillel, who is particularly known for expounding the Golden Rule. The area around the Dead Sea was called the Salt and the pilgrims who visited the area of Qumran, Ein Feshkha, and Mazin were also called Salt. Jesus is telling these pilgrims to remain faithful. Pilgrims are often shown holding lamps. Using the metaphor of oil lamps, Jesus encourages those of the Faith to "enlightening" others of the Faith rather than to keep it hidden within.
Return to index - - - Go to Top

Sermon on the Mount: Expounding of the New Doctrine

^{Matt 05:17} Μὴ νομίσητε ὅτι ἠ̃λθον καταλυ̃σαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἠ̃λθον καταλυ̃σαι ἀλλὰ πληρω̃σαι.
^{Matt 05:18} ἀμὴν γὰρ λέγω ὑμι̃ν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γη̃, ἰω̃τα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ του̃ νόμου ἕως ἂν πάντα γένηται.
^{Matt 05:19} ὃς ἐὰν οὐ̃ν λύσῃ μίαν τω̃ν ἐντολω̃ν τούτων τω̃ν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῃ̃ βασιλείᾳ τω̃ν οὐρανω̃ν· ὃς δ' ἂν ποιήσῃ καὶ διδάξῃ, οὑ̃τος μέγας κληθήσεται ἐν τῃ̃ βασιλείᾳ τω̃ν οὐρανω̃ν.
^{Matt 05:20} λέγω γὰρ ὑμι̃ν ὅτι ἐὰν μὴ περισσεύσῃ ὑμω̃ν ἡ δικαιοσύνη πλει̃ον τω̃ν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τω̃ν οὐρανω̃ν.
^{Matt 05:21} Ἠκούσατε ὅτι ἐρρέθη τοι̃ς ἀρχαίοις, Οὐφονεύσεις· ὃς δ' ἂν φονεύσῃ, ἔνοχος ἔσται τῃ̃ κρίσει.
^{Matt 05:22} ἐγὼ δὲ λέγω ὑμι̃ν ὅτι πα̃ς ὁ ὀργιζόμενος τῳ̃ ἀδελφῳ̃ αὐτου̃ ἔνοχος ἔσται τῃ̃ κρίσει· ὃς δ' ἂν εἴπῃ τῳ̃ ἀδελφῳ̃ αὐτου̃, Ῥακά, ἔνοχος ἔσται τῳ̃ συνεδρίῳ· ὃς δ' ἂν εἴπῃ, Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν του̃ πυρός.
^{Matt 05:23} ἐὰν οὐ̃ν προσφέρῃς τὸ δω̃ρόν σου ἐπὶ τὸ θυσιαστήριον κἀκει̃ μνησθῃ̃ς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σου̃,
^{Matt 05:24} ἄφες ἐκει̃ τὸ δω̃ρόν σου ἔμπροσθεν του̃ θυσιαστηρίου, καὶ ὕπαγε πρω̃τον διαλλάγηθι τῳ̃ ἀδελφῳ̃ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δω̃ρόν σου.
^{Matt 05:25} ἴσθι εὐνοω̃ν τῳ̃ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἰ̃ μετ' αὐτου̃ ἐν τῃ̃ ὁδῳ̃, μήποτέ σε παραδῳ̃ ὁ ἀντίδικος τῳ̃ κριτῃ̃, καὶ ὁ κριτὴς τῳ̃ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ·
^{Matt 05:26} ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκει̃θεν ἕως ἂν ἀποδῳ̃ς τὸν ἔσχατον κοδράντην.
^{Matt 05:27} Ἠκούσατε ὅτι ἐρρέθη, Οὐ μοιχεύσεις.
^{Matt 05:28} ἐγὼ δὲ λέγω ὑμι̃ν ὅτι πα̃ς ὁ βλέπων γυναι̃κα πρὸς τὸ ἐπιθυμη̃σαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῃ̃ καρδίᾳ αὐτου̃.
^{Matt 05:29} εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σου̃· συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τω̃ν μελω̃ν σου καὶ μὴ ὅλον τὸ σω̃μά σου βληθῃ̃ εἰς γέενναν.
^{Matt 05:30} καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σου̃· συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τω̃ν μελω̃ν σου καὶ μὴ ὅλον τὸ σω̃μά σου εἰς γέενναν ἀπέλθῃ.
^{Matt 05:31} Ἐρρέθη δέ, Ὃς ἂν ἀπολύσῃ τὴν γυναι̃κα αὐτου̃, δότω αὐτῃ̃ ἀποστάσιον.
^{Matt 05:32} ἐγὼ δὲ λέγω ὑμι̃ν ὅτι πα̃ς ὁ ἀπολύων τὴν γυναι̃κα αὐτου̃ παρεκτὸς λόγου πορνείας ποιει̃ αὐτὴν μοιχευθη̃ναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχα̃ται.
^{Matt 05:33} Πάλιν ἠκούσατε ὅτι ἐρρέθη τοι̃ς ἀρχαίοις, Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῳ̃ κυρίῳ τοὺς ὅρκους σου.
^{Matt 05:34} ἐγὼ δὲ λέγω ὑμι̃ν μὴ ὀμόσαι ὅλως· μήτε ἐν τῳ̃ οὐρανῳ̃, ὅτι θρόνος ἐστὶν του̃ θεου̃·
^{Matt 05:35} μήτε ἐν τῃ̃ γῃ̃, ὅτι ὑποπόδιόν ἐστιν τω̃ν ποδω̃ν αὐτου̃· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν του̃ μεγάλου βασιλέως·
^{Matt 05:36} μήτε ἐν τῃ̃ κεφαλῃ̃ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιη̃σαι ἢ μέλαιναν.
^{Matt 05:37} ἔστω δὲ ὁ λόγος ὑμω̃ν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ του̃ πονηρου̃ ἐστιν.
^{Matt 05:38} Ἠκούσατε ὅτι ἐρρέθη, Ὀφθαλμὸν ἀντὶ ὀφθαλμου̃ καὶ ὀδόντα ἀντὶ ὀδόντος.
^{Matt 05:39} ἐγὼ δὲ λέγω ὑμι̃ν μὴ ἀντιστη̃ναι τῳ̃ πονηρῳ̃· ἀλλ' ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σοὐ̃, στρέψον αὐτῳ̃ καὶ τὴν ἄλλην·
^{Matt 05:40} καὶ τῳ̃ θέλοντί σοι κριθη̃ναι καὶ τὸν χιτω̃νά σου λαβει̃ν, ἄφες αὐτῳ̃ καὶ τὸ ἱμάτιον·
^{Matt 05:41} καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετ' αὐτου̃ δύο.
^{Matt 05:42} τῳ̃ αἰτου̃ντί σε δός, καὶ τὸν θέλοντα ἀπὸ σου̃ δανίσασθαι μὴ ἀποστραφῃ̃ς.
^{Matt 05:43} Ἠκούσατε ὅτι ἐρρέθη, Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου.
^{Matt 05:44} ἐγὼ δὲ λέγω ὑμι̃ν, ἀγαπα̃τε τοὺς ἐχθροὺς ὑμω̃ν καὶ προσεύχεσθε ὑπὲρ τω̃ν διωκόντων ὑμα̃ς,
^{Matt 05:45} ὅπως γένησθε υἱοὶ του̃ πατρὸς ὑμω̃ν του̃ ἐν οὐρανοι̃ς, ὅτι τὸν ἥλιον αὐτου̃ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους.
^{Matt 05:46} ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπω̃ντας ὑμα̃ς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελω̃ναι τὸ αὐτὸ ποιου̃σιν;
^{Matt 05:47} καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμω̃ν μόνον, τί περισσὸν ποιει̃τε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιου̃σιν;
^{Matt 05:48} Ἔσεσθε οὐ̃ν ὑμει̃ς τέλειοι ὡς ὁ πατὴρ ὑμω̃ν ὁ οὐράνιος τέλειός ἐστιν.
^{Matt 06:01} Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμω̃ν μὴ ποιει̃ν ἔμπροσθεν τω̃ν ἀνθρώπων πρὸς τὸ θεαθη̃ναι αὐτοι̃ς· εἰ δὲ μή γε, μισθὸν οὐκ ἔχετε παρὰ τῳ̃ πατρὶ ὑμω̃ν τῳ̃ ἐν τοι̃ς οὐρανοι̃ς.
^{Matt 06:02} Ὅταν οὐ̃ν ποιῃ̃ς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιου̃σιν ἐν ται̃ς συναγωγαι̃ς καὶ ἐν ται̃ς ῥύμαις, ὅπως δοξασθω̃σιν ὑπὸ τω̃ν ἀνθρώπων· ἀμὴν λέγω ὑμι̃ν, ἀπέχουσιν τὸν μισθὸν αὐτω̃ν.
^{Matt 06:03} σου̃ δὲ ποιου̃ντος ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιει̃ ἡ δεξιά σου,
^{Matt 06:04} ὅπως ᾐ̃ σου ἡ ἐλεημοσύνη ἐν τῳ̃ κρυπτῳ̃· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῳ̃ κρυπτῳ̃ [αὐτὸς] ἀποδώσει σοι.
^{Matt 06:05} Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλου̃σιν ἐν ται̃ς συναγωγαι̃ς καὶ ἐν ται̃ς γωνίαις τω̃ν πλατειω̃ν ἑστω̃τες προσεύχεσθαι, ὅπως φανω̃σιν τοι̃ς ἀνθρώποις· ἀμὴν λέγω ὑμι̃ν, ἀπέχουσιν τὸν μισθὸν αὐτω̃ν.
^{Matt 06:06} σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμει̃όν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῳ̃ πατρί σου τῳ̃ ἐν τῳ̃ κρυπτῳ̃· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῳ̃ κρυπτῳ̃ ἀποδώσει σοι.
^{Matt 06:07} Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκου̃σιν γὰρ ὅτι ἐν τῃ̃ πολυλογίᾳ αὐτω̃ν εἰσακουσθήσονται.
^{Matt 06:08} μὴ οὐ̃ν ὁμοιωθη̃τε αὐτοι̃ς, οἰ̃δεν γὰρ ὁ πατὴρ ὑμω̃ν ὡ̃ν χρείαν ἔχετε πρὸ του̃ ὑμα̃ς αἰτη̃σαι αὐτόν.
^{Matt 06:16} Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτω̃ν ὅπως φανω̃σιν τοι̃ς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμι̃ν, ἀπέχουσιν τὸν μισθὸν αὐτω̃ν.
^{Matt 06:17} σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι,
^{Matt 06:18} ὅπως μὴ φανῃ̃ς τοι̃ς ἀνθρώποις νηστεύων ἀλλὰ τῳ̃ πατρί σου τῳ̃ ἐν τῳ̃ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῳ̃ κρυφαίῳ ἀποδώσει σοι.
^{Matt 06:19} Μὴ θησαυρίζετε ὑμι̃ν θησαυροὺς ἐπὶ τη̃ς γη̃ς, ὅπου σὴς καὶ βρω̃σις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν·
^{Matt 06:20} θησαυρίζετε δὲ ὑμι̃ν θησαυροὺς ἐν οὐρανῳ̃, ὅπου οὔτε σὴς οὔτε βρω̃σις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν·
^{Matt 06:21} ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκει̃ ἔσται καὶ ἡ καρδία σου.
^{Matt 06:24} Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ του̃ ἑτέρου καταφρονήσει· οὐ δύνασθε θεῳ̃ δουλεύειν καὶ μαμωνᾳ̃.
^{Matt 06:25} Διὰ του̃το λέγω ὑμι̃ν, μὴ μεριμνα̃τε τῃ̃ ψυχῃ̃ ὑμω̃ν τί φάγητε [ἢ τί πίητε], μηδὲ τῳ̃ σώματι ὑμω̃ν τί ἐνδύσησθε· οὐχὶ ἡ ψυχὴ πλει̃όν ἐστιν τη̃ς τροφη̃ς καὶ τὸ σω̃μα του̃ ἐνδύματος;
^{Matt 06:26} ἐμβλέψατε εἰς τὰ πετεινὰ του̃ οὐρανου̃ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμω̃ν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμει̃ς μα̃λλον διαφέρετε αὐτω̃ν;
^{Matt 06:27} τίς δὲ ἐξ ὑμω̃ν μεριμνω̃ν δύναται προσθει̃ναι ἐπὶ τὴν ἡλικίαν αὐτου̃ πη̃χυν ἕνα;
^{Matt 06:28} καὶ περὶ ἐνδύματος τί μεριμνα̃τε; καταμάθετε τὰ κρίνα του̃ ἀγρου̃ πω̃ς αὐξάνουσιν· οὐ κοπιω̃σιν οὐδὲ νήθουσιν·
^{Matt 06:29} λέγω δὲ ὑμι̃ν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῃ̃δόξῃ αὐτου̃ περιεβάλετο ὡς ἓν τούτων.
^{Matt 06:30} εἰ δὲ τὸν χόρτον του̃ ἀγρου̃ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῳ̃ μα̃λλον ὑμα̃ς, ὀλιγόπιστοι;
^{Matt 06:31} μὴ οὐ̃ν μεριμνήσητε λέγοντες, Τί φάγωμεν; ἤ, Τί πίωμεν; ἤ, Τί περιβαλώμεθα;
^{Matt 06:32} πάντα γὰρ ταυ̃τα τὰ ἔθνη ἐπιζητου̃σιν· οἰ̃δεν γὰρ ὁ πατὴρ ὑμω̃ν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων.
^{Matt 06:33} ζητει̃τε δὲ πρω̃τον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτου̃, καὶ ταυ̃τα πάντα προστεθήσεται ὑμι̃ν.
^{Matt 06:34} μὴ οὐ̃ν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει αὑτη̃ς· ἀρκετὸν τῃ̃ ἡμέρᾳ ἡ κακία αὐτη̃ς.
^{Matt 07:01} Μὴ κρίνετε, ἵνα μὴ κριθη̃τε·
^{Matt 07:02} ἐν ᾡ̃ γὰρ κρίματι κρίνετε κριθήσεσθε, καὶ ἐν ᾡ̃ μέτρῳ μετρει̃τε μετρηθήσεται ὑμι̃ν.
^{Matt 07:03} τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῳ̃ ὀφθαλμῳ̃ του̃ ἀδελφου̃ σου, τὴν δὲ ἐν τῳ̃ σῳ̃ ὀφθαλμῳ̃ δοκὸν οὐ κατανοει̃ς;
^{Matt 07:04} ἢ πω̃ς ἐρει̃ς τῳ̃ ἀδελφῳ̃ σου, Ἄφες ἐκβάλω τὸ κάρφος ἐκ του̃ ὀφθαλμου̃ σου, καὶ ἰδοὺ ἡ δοκὸς ἐν τῳ̃ ὀφθαλμῳ̃ σου̃;
^{Matt 07:05} ὑποκριτά, ἔκβαλε πρω̃τον τὴν δοκὸν ἐκ του̃ ὀφθαλμου̃ σου̃, καὶ τότε διαβλέψεις ἐκβαλει̃ν τὸ κάρφος ἐκ του̃ ὀφθαλμου̃ του̃ ἀδελφου̃ σου.
^{Matt 07:06} Μὴ δω̃τε τὸ ἅγιον τοι̃ς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμω̃ν ἔμπροσθεν τω̃ν χοίρων, μήποτε καταπατήσουσιν αὐτοὺς ἐν τοι̃ς ποσὶν αὐτω̃ν καὶ στραφέντες ῥήξωσιν ὑμα̃ς.
^{Matt 07:07} Αἰτει̃τε, καὶ δοθήσεται ὑμι̃ν· ζητει̃τε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμι̃ν.
^{Matt 07:08} πα̃ς γὰρ ὁ αἰτω̃ν λαμβάνει καὶ ὁ ζητω̃ν εὑρίσκει καὶ τῳ̃ κρούοντι ἀνοιγήσεται.
^{Matt 07:09} ἢ τίς ἐστιν ἐξ ὑμω̃ν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτου̃ ἄρτον — μὴ λίθον ἐπιδώσει αὐτῳ̃;
^{Matt 07:10} ἢ καὶ ἰχθὺν αἰτήσει — μὴ ὄφιν ἐπιδώσει αὐτῳ̃;
^{Matt 07:11} εἰ οὐ̃ν ὑμει̃ς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοι̃ς τέκνοις ὑμω̃ν, πόσῳ μα̃λλον ὁ πατὴρ ὑμω̃ν ὁ ἐν τοι̃ς οὐρανοι̃ς δώσει ἀγαθὰ τοι̃ς αἰτου̃σιν αὐτόν.
^{Matt 07:12} Πάντα οὐ̃ν ὅσα ἐὰν θέλητε ἵνα ποιω̃σιν ὑμι̃ν οἱ ἄνθρωποι, οὕτως καὶ ὑμει̃ς ποιει̃τε αὐτοι̃ς· οὑ̃τος γάρ ἐστιν ὁ νόμος καὶ οἱ προφη̃ται.
^{Matt 07:13} Εἰσέλθατε διὰ τη̃ς στενη̃ς πύλης· ὅτι πλατει̃α ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι' αὐτη̃ς·
^{Matt 07:14} τί στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν.
^{Matt 07:15} Προσέχετε ἀπὸ τω̃ν ψευδοπροφητω̃ν, οἵτινες ἔρχονται πρὸς ὑμα̃ς ἐν ἐνδύμασιν προβάτων, ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες.
^{Matt 07:16} ἀπὸ τω̃ν καρπω̃ν αὐτω̃ν ἐπιγνώσεσθε αὐτούς· μήτι συλλέγουσιν ἀπὸ ἀκανθω̃ν σταφυλὰς ἢ ἀπὸ τριβόλων συ̃κα;
^{Matt 07:17} οὕτως πα̃ν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιει̃, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιει̃·
^{Matt 07:18} οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιει̃ν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιει̃ν.
^{Matt 07:19} πα̃ν δένδρον μὴ ποιου̃ν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πυ̃ρ βάλλεται.
^{Matt 07:20} ἄρα γε ἀπὸ τω̃ν καρπω̃ν αὐτω̃ν ἐπιγνώσεσθε αὐτούς.
^{Matt 07:21} Οὐ πα̃ς ὁ λέγων μοι, Κύριε κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τω̃ν οὐρανω̃ν, ἀλλ' ὁ ποιω̃ν τὸ θέλημα του̃ πατρός μου του̃ ἐν τοι̃ς οὐρανοι̃ς.
^{Matt 07:22} πολλοὶ ἐρου̃σίν μοι ἐν ἐκείνῃ τῃ̃ ἡμέρᾳ, Κύριε κύριε, οὐ τῳ̃ σῳ̃ ὀνόματι ἐπροφητεύσαμεν, καὶ τῳ̃ σῳ̃ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῳ̃ σῳ̃ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν;
^{Matt 07:23} καὶ τότε ὁμολογήσω αὐτοι̃ς ὅτι Οὐδέποτε ἔγνων ὑμα̃ς· ἀποχωρει̃τε ἀπ' ἐμου̃ οἱ ἐργαζόμενοι τὴν ἀνομίαν.
^{Matt 07:24} Πα̃ς οὐ̃ν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιει̃ αὐτοὺς ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτου̃ τὴν οἰκίαν ἐπὶ τὴν πέτραν.
^{Matt 07:25} καὶ κατέβη ἡ βροχὴ καὶ ἠ̃λθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῃ̃ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν.
^{Matt 07:26} καὶ πα̃ς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιω̃ν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῳ̃, ὅστις ᾠκοδόμησεν αὐτου̃ τὴν οἰκίαν ἐπὶ τὴν ἄμμον.
^{Matt 07:27} καὶ κατέβη ἡ βροχὴ καὶ ἠ̃λθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῃ̃ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἠ̃ν ἡ πτω̃σις αὐτη̃ς μεγάλη.
^{Matt 07:28} Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησου̃ς τοὺς λόγους τούτους ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῃ̃ διδαχῃ̃ αὐτου̃·
^{Matt 07:29} ἠ̃ν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματει̃ς αὐτω̃ν.
^{Matt 11:25} Ἐν ἐκείνῳ τῳ̃ καιρῳ̃ ἀποκριθεὶς ὁ Ἰησου̃ς εἰ̃πεν, Ἐξομολογου̃μαί σοι, πάτερ, κύριε του̃ οὐρανου̃ καὶ τη̃ς γη̃ς, ὅτι ἔκρυψας ταυ̃τα ἀπὸ σοφω̃ν καὶ συνετω̃ν καὶ ἀπεκάλυψας αὐτὰ νηπίοις·
^{Matt 11:26} ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου.
^{Matt 11:27} Πάντα μοι παρεδόθη ὑπὸ του̃ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾡ̃ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.
^{Matt 11:28} Δευ̃τε πρός με πάντες οἱ κοπιω̃ντες καὶ πεφορτισμένοι, κἀγὼἀναπαύσω ὑμα̃ς.
^{Matt 11:29} ἄρατε τὸν ζυγόν μου ἐφ' ὑμα̃ς καὶ μάθετε ἀπ' ἐμου̃, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῃ̃ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ται̃ς ψυχαι̃ς ὑμω̃ν·
^{Matt 11:30} ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν.
^{Matt 19:03} Καὶ προση̃λθον αὐτῳ̃ Φαρισαι̃οι πειράζοντες αὐτὸν καὶ λέγοντες, Εἰ ἔξεστιν ἀνθρώπῳ ἀπολυ̃σαι τὴν γυναι̃κα αὐτου̃ κατὰ πα̃σαν αἰτίαν;
^{Matt 19:04} ὁ δὲ ἀποκριθεὶς εἰ̃πεν, Οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπ' ἀρχη̃ς ἄρσεν καὶ θη̃λυ ἐποίησεν αὐτούς;
^{Matt 19:05} καὶ εἰ̃πεν, Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῃ̃ γυναικὶ αὐτου̃, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.
^{Matt 19:06} ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία. ὃ οὐ̃ν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
^{Matt 19:07} λέγουσιν αὐτῳ̃, Τί οὐ̃ν Μωῢση̃ς ἐνετείλατο δου̃ναι βιβλίον ἀποστασίου καὶ ἀπολυ̃σαι [αὐτήν];
^{Matt 19:08} λέγει αὐτοι̃ς ὅτι Μωῢση̃ς πρὸς τὴν σκληροκαρδίαν ὑμω̃ν ἐπέτρεψεν ὑμι̃ν ἀπολυ̃σαι τὰς γυναι̃κας ὑμω̃ν, ἀπ' ἀρχη̃ς δὲ οὐ γέγονεν οὕτως.
^{Matt 19:09} λέγω δὲ ὑμι̃ν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναι̃κα αὐτου̃ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχα̃ται.
^{Matt 19:10} λέγουσιν αὐτῳ̃ οἱ μαθηταὶ [αὐτου̃], Εἰ οὕτως ἐστὶν ἡ αἰτία του̃ ἀνθρώπου μετὰ τη̃ς γυναικός, οὐ συμφέρει γαμη̃σαι.
^{Matt 19:11} ὁ δὲ εἰ̃πεν αὐτοι̃ς, Οὐ πάντες χωρου̃σιν τὸν λόγον [του̃τον], ἀλλ' οἱ̃ς δέδοται.
^{Matt 19:12} εἰσὶν γὰρ εὐνου̃χοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνου̃χοι οἵτινες εὐνουχίσθησαν ὑπὸ τω̃ν ἀνθρώπων, καὶ εἰσὶν εὐνου̃χοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τω̃ν οὐρανω̃ν. ὁ δυνάμενος χωρει̃ν χωρείτω.
^{Matt 20:16} Οὕτως ἔσονται οἱ ἔσχατοι πρω̃τοι καὶ οἱ πρω̃τοι ἔσχατοι.
^{Matt 22:34} Οἱ δὲ Φαρισαι̃οι ἀκούσαντες ὅτι ἐφίμωσεν τοὺς Σαδδουκαίους συνήχθησαν ἐπὶ τὸ αὐτό.
^{Matt 22:35} καὶ ἐπηρώτησεν εἱ̃ς ἐξ αὐτω̃ν [νομικὸς] πειράζων αὐτόν,
^{Matt 22:36} Διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῳ̃ νόμῳ;
^{Matt 22:37} ὁ δὲ ἔφη αὐτῳ̃, Ἀγαπήσεις κύριον τὸν θεόν σου ἐν ὅλῃ τῃ̃ καρδίᾳ σου καὶ ἐν ὅλῃ τῃ̃ ψυχῃ̃ σου καὶ ἐν ὅλῃ τῃ̃ διανοίᾳ σου·
^{Matt 22:38} αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή.
^{Matt 22:39} δευτέρα δὲ ὁμοία αὐτῃ̃, Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
^{Matt 22:40} ἐν ταύταις ται̃ς δυσὶν ἐντολαι̃ς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφη̃ται.
^{Mark 10:01} Καὶ ἐκει̃θεν ἀναστὰς ἔρχεται εἰς τὰ ὅρια τη̃ς Ἰουδαίας [καὶ] πέραν του̃ Ἰορδάνου, καὶ συμπορεύονται πάλιν ὄχλοι πρὸς αὐτόν, καὶ ὡς εἰώθει πάλιν ἐδίδασκεν αὐτούς.
^{Mark 10:02} ὁ δὲ Ἰησου̃ς εἰ̃πεν αὐτῳ̃, Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἱ̃ς ὁ θεός.
^{Mark 10:03} τὰς ἐντολὰς οἰ̃δας· Μὴ φονεύσῃς, Μὴ μοιχεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Μὴ ἀποστερήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα.
^{Mark 10:04} ὁ δὲ ἔφη αὐτῳ̃, Διδάσκαλε, ταυ̃τα πάντα ἐφυλαξάμην ἐκ νεότητός μου.
^{Mark 10:05} ὁ δὲ Ἰησου̃ς ἐμβλέψας αὐτῳ̃ ἠγάπησεν αὐτὸν καὶ εἰ̃πεν αὐτῳ̃, Ἕν σε ὑστερει̃· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς [τοι̃ς] πτωχοι̃ς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῳ̃, καὶ δευ̃ρο ἀκολούθει μοι.
^{Mark 10:06} ὁ δὲ στυγνάσας ἐπὶ τῳ̃ λόγῳ ἀπη̃λθεν λυπούμενος, ἠ̃ν γὰρ ἔχων κτήματα πολλά.
^{Mark 10:07} Καὶ περιβλεψάμενος ὁ Ἰησου̃ς λέγει τοι̃ς μαθηται̃ς αὐτου̃, Πω̃ς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν του̃ θεου̃ εἰσελεύσονται.
^{Mark 10:08} οἱ δὲ μαθηταὶ ἐθαμβου̃ντο ἐπὶ τοι̃ς λόγοις αὐτου̃. ὁ δὲ Ἰησου̃ς πάλιν ἀποκριθεὶς λέγει αὐτοι̃ς, Τέκνα, πω̃ς δύσκολόν ἐστιν εἰς τὴν βασιλείαν του̃ θεου̃ εἰσελθει̃ν·
^{Mark 10:09} εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλια̃ς ῥαφίδος διελθει̃ν ἢ πλούσιον εἰς τὴν βασιλείαν του̃ θεου̃ εἰσελθει̃ν.
^{Mark 10:10} οἱ δὲ περισσω̃ς ἐξεπλήσσοντο λέγοντες πρὸς ἑαυτούς, Καὶ τίς δύναται σωθη̃ναι;
^{Mark 10:11} ἐμβλέψας αὐτοι̃ς ὁ Ἰησου̃ς λέγει, Παρὰ ἀνθρώποις ἀδύνατον ἀλλ' οὐ παρὰ θεῳ̃, πάντα γὰρ δυνατὰ παρὰ τῳ̃ θεῳ̃.
^{Mark 10:12} Ἤρξατο λέγειν ὁ Πέτρος αὐτῳ̃, Ἰδοὺ ἡμει̃ς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι.
^{Mark 12:28} Καὶ προσελθὼν εἱ̃ς τω̃ν γραμματέων ἀκούσας αὐτω̃ν συζητούντων, ἰδὼν ὅτι καλω̃ς ἀπεκρίθη αὐτοι̃ς, ἐπηρώτησεν αὐτόν, Ποία ἐστὶν ἐντολὴ πρώτη πάντων;
^{Mark 12:29} ἀπεκρίθη ὁ Ἰησου̃ς ὅτι Πρώτη ἐστίν, Ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμω̃ν κύριος εἱ̃ς ἐστιν,
^{Mark 12:30} καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τη̃ς καρδίας σου καὶ ἐξ ὅλης τη̃ς ψυχη̃ς σου καὶ ἐξ ὅλης τη̃ς διανοίας σου καὶ ἐξ ὅλης τη̃ς ἰσχύος σου.
^{Mark 12:31} δευτέρα αὕτη, Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν.
^{Mark 12:32} καὶ εἰ̃πεν αὐτῳ̃ ὁ γραμματεύς, Καλω̃ς, διδάσκαλε, ἐπ' ἀληθείας εἰ̃πες ὅτι εἱ̃ς ἐστιν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτου̃·
^{Mark 12:33} καὶ τὸ ἀγαπα̃ν αὐτὸν ἐξ ὅλης τη̃ς καρδίας καὶ ἐξ ὅλης τη̃ς συνέσεως καὶ ἐξ ὅλης τη̃ς ἰσχύος καὶ τὸ ἀγαπα̃ν τὸν πλησίον ὡς ἑαυτὸν περισσότερόν ἐστιν πάντων τω̃ν ὁλοκαυτωμάτων καὶ θυσιω̃ν.
^{Mark 12:34} καὶ ὁ Ἰησου̃ς ἰδὼν [αὐτὸν] ὅτι νουνεχω̃ς ἀπεκρίθη εἰ̃πεν αὐτῳ̃, Οὐ μακρὰν εἰ̃ ἀπὸ τη̃ς βασιλείας του̃ θεου̃. καὶ οὐδεὶς οὐκέτι ἐτόλμα αὐτὸν ἐπερωτη̃σαι.
^{Luke 06:17} Καὶ καταβὰς μετ' αὐτω̃ν ἔστη ἐπὶ τόπου πεδινου̃, καὶ ὄχλος πολὺς μαθητω̃ν αὐτου̃, καὶ πλη̃θος πολὺ του̃ λαου̃ ἀπὸ πάσης τη̃ς Ἰουδαίας καὶ Ἰερουσαλὴμ καὶ τη̃ς παραλίου Τύρου καὶ Σιδω̃νος,
^{Luke 06:18} οἳ ἠ̃λθον ἀκου̃σαι αὐτου̃ καὶ ἰαθη̃ναι ἀπὸ τω̃ν νόσων αὐτω̃ν· καὶ οἱ ἐνοχλούμενοι ἀπὸ πνευμάτων ἀκαθάρτων ἐθεραπεύοντο.
^{Luke 06:19} καὶ πα̃ς ὁ ὄχλος ἐζήτουν ἅπτεσθαι αὐτου̃, ὅτι δύναμις παρ' αὐτου̃ ἐξήρχετο καὶ ἰα̃το πάντας.
^{Luke 06:27} Ἀλλὰ ὑμι̃ν λέγω τοι̃ς ἀκούουσιν, ἀγαπα̃τε τοὺς ἐχθροὺς ὑμω̃ν, καλω̃ς ποιει̃τε τοι̃ς μισου̃σιν ὑμα̃ς,
^{Luke 06:28} εὐλογει̃τε τοὺς καταρωμένους ὑμα̃ς, προσεύχεσθε περὶ τω̃ν ἐπηρεαζόντων ὑμα̃ς.
^{Luke 06:29} τῳ̃ τύπτοντί σε ἐπὶ τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἀπὸ του̃ αἴροντός σου τὸ ἱμάτιον καὶ τὸν χιτω̃να μὴ κωλύσῃς.
^{Luke 06:30} παντὶ αἰτου̃ντί σε δίδου, καὶ ἀπὸ του̃ αἴροντος τὰ σὰ μὴ ἀπαίτει.
^{Luke 06:31} καὶ καθὼς θέλετε ἵνα ποιω̃σιν ὑμι̃ν οἱ ἄνθρωποι, ποιει̃τε αὐτοι̃ς ὁμοίως.
^{Luke 06:32} καὶ εἰ ἀγαπα̃τε τοὺς ἀγαπω̃ντας ὑμα̃ς, ποία ὑμι̃ν χάρις ἐστίν; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπω̃ντας αὐτοὺς ἀγαπω̃σιν.
^{Luke 06:33} καὶ [γὰρ] ἐὰν ἀγαθοποιη̃τε τοὺς ἀγαθοποιου̃ντας ὑμα̃ς, ποία ὑμι̃ν χάρις ἐστίν; καὶ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιου̃σιν.
^{Luke 06:34} καὶ ἐὰν δανίσητε παρ' ὡ̃ν ἐλπίζετε λαβει̃ν, ποία ὑμι̃ν χάρις [ἐστίν]; καὶ ἁμαρτωλοὶ ἁμαρτωλοι̃ς δανείζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα.
^{Luke 06:35} πλὴν ἀγαπα̃τε τοὺς ἐχθροὺς ὑμω̃ν καὶ ἀγαθοποιει̃τε καὶ δανείζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμω̃ν πολύς, καὶ ἔσεσθε υἱοὶ ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς.
^{Luke 06:36} Γίνεσθε οἰκτίρμονες καθὼς [καὶ] ὁ πατὴρ ὑμω̃ν οἰκτίρμων ἐστίν.
^{Luke 06:37} Καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθη̃τε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθη̃τε. ἀπολύετε, καὶ ἀπολυθήσεσθε·
^{Luke 06:38} δίδοτε, καὶ δοθήσεται ὑμι̃ν· μέτρον καλὸν πεπιεσμένον σεσαλευμένον ὑπερεκχυννόμενον δώσουσιν εἰς τὸν κόλπον ὑμω̃ν· ᾡ̃ γὰρ μέτρῳ μετρει̃τε ἀντιμετρηθήσεται ὑμι̃ν.
^{Luke 06:39} Εἰ̃πεν δὲ καὶ παραβολὴν αὐτοι̃ς· Μήτι δύναται τυφλὸς τυφλὸν ὁδηγει̃ν; οὐχὶ ἀμφότεροι εἰς βόθυνον ἐμπεσου̃νται;
^{Luke 06:40} οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον, κατηρτισμένος δὲ πα̃ς ἔσται ὡς ὁ διδάσκαλος αὐτου̃.
^{Luke 06:41} Τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῳ̃ ὀφθαλμῳ̃ του̃ ἀδελφου̃ σου, τὴν δὲ δοκὸν τὴν ἐν τῳ̃ ἰδίῳ ὀφθαλμῳ̃ οὐ κατανοει̃ς;
^{Luke 06:42} πω̃ς δύνασαι λέγειν τῳ̃ ἀδελφῳ̃ σου, Ἀδελφέ, ἄφες ἐκβάλω τὸ κάρφος τὸ ἐν τῳ̃ ὀφθαλμῳ̃ σου, αὐτὸς τὴν ἐν τῳ̃ ὀφθαλμῳ̃ σου̃ δοκὸν οὐ βλέπων; ὑποκριτά, ἔκβαλε πρω̃τον τὴν δοκὸν ἐκ του̃ ὀφθαλμου̃ σου̃, καὶ τότε διαβλέψεις τὸ κάρφος τὸ ἐν τῳ̃ ὀφθαλμῳ̃ του̃ ἀδελφου̃ σου ἐκβαλει̃ν.
^{Luke 06:43} Οὐ γάρ ἐστιν δένδρον καλὸν ποιου̃ν καρπὸν σαπρόν, οὐδὲ πάλιν δένδρον σαπρὸν ποιου̃ν καρπὸν καλόν.
^{Luke 06:44} ἕκαστον γὰρ δένδρον ἐκ του̃ ἰδίου καρπου̃ γινώσκεται· οὐ γὰρ ἐξ ἀκανθω̃ν συλλέγουσιν συ̃κα, οὐδὲ ἐκ βάτου σταφυλὴν τρυγω̃σιν.
^{Luke 06:45} ὁ ἀγαθὸς ἄνθρωπος ἐκ του̃ ἀγαθου̃ θησαυρου̃ τη̃ς καρδίας προφέρει τὸ ἀγαθόν, καὶ ὁ πονηρὸς ἐκ του̃ πονηρου̃ προφέρει τὸ πονηρόν· ἐκ γὰρ περισσεύματος καρδίας λαλει̃ τὸ στόμα αὐτου̃.
^{Luke 06:46} Τί δέ με καλει̃τε, Κύριε κύριε, καὶ οὐ ποιει̃τε ἃ λέγω;
^{Luke 06:47} πα̃ς ὁ ἐρχόμενος πρός με καὶ ἀκούων μου τω̃ν λόγων καὶ ποιω̃ν αὐτούς, ὑποδείξω ὑμι̃ν τίνι ἐστὶν ὅμοιος·
^{Luke 06:48} ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομου̃ντι οἰκίαν ὃς ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον ἐπὶ τὴν πέτραν· πλημμύρης δὲ γενομένης προσέρηξεν ὁ ποταμὸςτῃ̃ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἴσχυσεν σαλευ̃σαι αὐτὴν διὰ τὸ καλω̃ς οἰκοδομη̃σθαι αὐτήν.
^{Luke 06:49} ὁ δὲ ἀκούσας καὶ μὴ ποιήσας ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν ἐπὶ τὴν γη̃ν χωρὶς θεμελίου, ᾑ̃ προσέρηξεν ὁ ποταμός, καὶ εὐθὺς συνέπεσεν, καὶ ἐγένετο τὸ ῥη̃γμα τη̃ς οἰκίας ἐκείνης μέγα.
^{Luke 11:05} Καὶ εἰ̃πεν πρὸς αὐτούς, Τίς ἐξ ὑμω̃ν ἕξει φίλον καὶ πορεύσεται πρὸς αὐτὸν μεσονυκτίου καὶ εἴπῃ αὐτῳ̃, Φίλε, χρη̃σόν μοι τρει̃ς ἄρτους,
^{Luke 11:06} ἐπειδὴ φίλος μουπαρεγένετο ἐξ ὁδου̃ πρός με καὶ οὐκ ἔχω ὃ παραθήσω αὐτῳ̃·
^{Luke 11:07} κἀκει̃νος ἔσωθεν ἀποκριθεὶς εἴπῃ, Μή μοι κόπους πάρεχε· ἤδη ἡ θύρα κέκλεισται, καὶ τὰ παιδία μου μετ' ἐμου̃ εἰς τὴν κοίτην εἰσίν· οὐ δύναμαι ἀναστὰς δου̃ναί σοι.
^{Luke 11:08} λέγω ὑμι̃ν, εἰ καὶ οὐ δώσει αὐτῳ̃ ἀναστὰς διὰ τὸ εἰ̃ναι φίλον αὐτου̃, διά γε τὴν ἀναίδειαν αὐτου̃ ἐγερθεὶς δώσει αὐτῳ̃ ὅσων χρῄζει.
^{Luke 11:09} κἀγὼ ὑμι̃ν λέγω, αἰτει̃τε, καὶ δοθήσεται ὑμι̃ν· ζητει̃τε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμι̃ν.
^{Luke 11:10} πα̃ς γὰρ ὁ αἰτω̃ν λαμβάνει, καὶ ὁ ζητω̃ν εὑρίσκει, καὶ τῳ̃ κρούοντι ἀνοίγεται.
^{Luke 11:11} τίνα δὲ ἐξ ὑμω̃ν αἰτήσει τὸν πατέρα ὁ υἱὸς ἰχθύν, καὶ ἀντὶ ἰχθύος ὄφιν αὐτῳ̃ ἐπιδώσει;
^{Luke 11:12} ἢ καὶ αἰτήσει ᾠόν, ἐπιδώσει αὐτῳ̃ σκορπίον;
^{Luke 11:13} εἰ οὐ̃ν ὑμει̃ς πονηροὶ ὑπάρχοντες οἴδατε δόματα ἀγαθὰ διδόναι τοι̃ς τέκνοις ὑμω̃ν, πόσῳ μα̃λλον ὁ πατὴρ [ὁ] ἐξ οὐρανου̃ δώσει πνευ̃μα ἅγιον τοι̃ς αἰτου̃σιν αὐτόν.
^{Luke 12:13} Εἰ̃πεν δέ τις ἐκ του̃ ὄχλου αὐτῳ̃, Διδάσκαλε, εἰπὲ τῳ̃ ἀδελφῳ̃ μου μερίσασθαι μετ' ἐμου̃ τὴν κληρονομίαν.
^{Luke 12:14} ὁ δὲ εἰ̃πεν αὐτῳ̃, Ἄνθρωπε, τίς με κατέστησεν κριτὴν ἢ μεριστὴν ἐφ' ὑμα̃ς;
^{Luke 12:15} εἰ̃πεν δὲ πρὸς αὐτούς, Ὁρα̃τε καὶ φυλάσσεσθε ἀπὸ πάσης πλεονεξίας, ὅτι οὐκ ἐν τῳ̃ περισσεύειν τινὶ ἡ ζωὴ αὐτου̃ ἐστιν ἐκ τω̃ν ὑπαρχόντων αὐτῳ̃.
^{Luke 12:22} Εἰ̃πεν δὲ πρὸς τοὺς μαθητάς, Διὰ του̃το λέγω ὑμι̃ν, μὴ μεριμνα̃τε τῃ̃ ψυχῃ̃ τί φάγητε, μηδὲ τῳ̃ σώματι τί ἐνδύσησθε.
^{Luke 12:23} ἡ γὰρ ψυχὴ πλει̃όν ἐστιν τη̃ς τροφη̃ς καὶ τὸ σω̃μα του̃ ἐνδύματος.
^{Luke 12:24} κατανοήσατε τοὺς κόρακας ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν, οἱ̃ς οὐκ ἔστιν ταμει̃ον οὐδὲ ἀποθήκη, καὶ ὁ θεὸς τρέφει αὐτούς· πόσῳ μα̃λλον ὑμει̃ς διαφέρετε τω̃ν πετεινω̃ν.
^{Luke 12:25} τίς δὲ ἐξ ὑμω̃ν μεριμνω̃ν δύναται ἐπὶ τὴν ἡλικίαν αὐτου̃ προσθει̃ναι πη̃χυν;
^{Luke 12:26} εἰ οὐ̃ν οὐδὲ ἐλάχιστον δύνασθε, τί περὶ τω̃ν λοιπω̃ν μεριμνα̃τε;
^{Luke 12:27} κατανοήσατε τὰ κρίνα πω̃ς αὐξάνει· οὐ κοπιᾳ̃ οὐδὲ νήθει· λέγω δὲ ὑμι̃ν, οὐδὲ Σολομὼν ἐν πάσῃ τῃ̃ δόξῃ αὐτου̃ περιεβάλετο ὡς ἓν τούτων.
^{Luke 12:28} εἰ δὲ ἐν ἀγρῳ̃ τὸν χόρτον ὄντα σήμερον καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιάζει, πόσῳ μα̃λλον ὑμα̃ς, ὀλιγόπιστοι.
^{Luke 12:29} καὶ ὑμει̃ς μὴ ζητει̃τε τί φάγητε καὶ τί πίητε, καὶ μὴ μετεωρίζεσθε·
^{Luke 12:30} ταυ̃τα γὰρ πάντα τὰ ἔθνη του̃ κόσμου ἐπιζητου̃σιν· ὑμω̃ν δὲ ὁ πατὴρ οἰ̃δεν ὅτι χρῄζετε τούτων.
^{Luke 12:31} πλὴν ζητει̃τε τὴν βασιλείαν αὐτου̃, καὶ ταυ̃τα προστεθήσεται ὑμι̃ν.
^{Luke 12:32} Μὴ φοβου̃, τὸ μικρὸν ποίμνιον, ὅτι εὐδόκησεν ὁ πατὴρ ὑμω̃ν δου̃ναι ὑμι̃ν τὴν βασιλείαν.
^{Luke 12:33} Πωλήσατε τὰ ὑπάρχοντα ὑμω̃ν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοι̃ς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοι̃ς οὐρανοι̃ς, ὅπου κλέπτης οὐκ ἐγγίζει οὐδὲ σὴς διαφθείρει·
^{Luke 12:34} ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμω̃ν, ἐκει̃ καὶ ἡ καρδία ὑμω̃ν ἔσται.
^{Luke 13:22} Καὶ διεπορεύετο κατὰ πόλεις καὶ κώμας διδάσκων καὶ πορείαν ποιούμενος εἰς Ἰεροσόλυμα.
^{Luke 13:23} εἰ̃πεν δέ τις αὐτῳ̃, Κύριε, εἰ ὀλίγοι οἱ σῳζόμενοι; ὁ δὲ εἰ̃πεν πρὸς αὐτούς,
^{Luke 13:24} Ἀγωνίζεσθε εἰσελθει̃ν διὰ τη̃ς στενη̃ς θύρας, ὅτι πολλοί, λέγω ὑμι̃ν, ζητήσουσιν εἰσελθει̃ν καὶ οὐκ ἰσχύσουσιν.
^{Luke 13:25} ἀφ' οὑ̃ ἂν ἐγερθῃ̃ ὁ οἰκοδεσπότης καὶ ἀποκλείσῃ τὴν θύραν, καὶ ἄρξησθε ἔξω ἑστάναι καὶ κρούειν τὴν θύραν λέγοντες, Κύριε, ἄνοιξον ἡμι̃ν· καὶ ἀποκριθεὶς ἐρει̃ ὑμι̃ν, Οὐκ οἰ̃δα ὑμα̃ς πόθεν ἐστέ.
^{Luke 13:26} τότε ἄρξεσθε λέγειν, Ἐφάγομεν ἐνώπιόν σου καὶ ἐπίομεν, καὶ ἐν ται̃ς πλατείαις ἡμω̃ν ἐδίδαξας·
^{Luke 13:27} καὶ ἐρει̃ λέγων ὑμι̃ν, Οὐκ οἰ̃δα [ὑμα̃ς] πόθεν ἐστέ· ἀπόστητε ἀπ' ἐμου̃, πάντες ἐργάται ἀδικίας.
^{Luke 16:18} μοιχεύει, καὶ ὁ ἀπολελυμένην ἀπὸ ἀνδρὸς γαμω̃ν μοιχεύει.

^{Matt 05:17} "Do not suppose that I came to throw out the law or the prophets -- I did not come to throw out, but to fulfill^{Matt 05:18} for, verily I say to you, till that the heaven and the earth may pass away, one iota or one tittle may not pass away from the law, till that all may come to pass. ^{Matt 05:19} Whoever therefore may break one of these commandments -- the least -- and may teach men so, least he shall be called in the kingdom of heaven, but whoever may do and may teach, he shall be called great in the kingdom of heaven. ^{Matt 05:20} "For I say to you, that if your righteousness may not abound above that of the scribes and Pharisees, you may not enter to the kingdom of heaven."

^{Matt 05:21} "You heard that it was said to the ancients: You shall not kill, and whoever may kill shall be in danger of the judgment; ^{Matt 05:22} but I -- I say to you, that every one who is angry at his brother without cause, shall be in danger of the judgment, and whoever may say to his brother, Empty fellow! Shall be in danger of the Sanhedrin, and whoever may say, Rebel! Shall be in danger of the Gehenna of the fire. ^{Matt 05:23} "If, therefore, you may bring your gift to the altar, and there may remember that your brother has anything against you, ^{Matt 05:24} leave there your gift before the altar, and go -- first be reconciled to your brother, and then having come bring your gift. ^{Matt 05:25} "Be agreeing with your opponent quickly, while you are in the way with him, that the opponent may not deliver you to the judge, and the judge may deliver you to the officer, and to prison you may be cast, ^{Matt 05:26} verily I say to you, you may not come forth from there till that you may pay the last farthing."

^{Matt 05:27} "You heard that it was said to the ancients: You shall not commit adultery; ^{Matt 05:28} but I -- I say to you, that every one who is looking on a woman to desire her, did already commit adultery with her in his heart. ^{Matt 05:29} "But, if your right eye does cause you to stumble, pluck it out and cast from you, for it is good to you that one of your members may perish, and not your whole body be cast to Gehenna. ^{Matt 05:30} " and, if your right hand does cause you to stumble, cut it off, and cast from you, for it is good to you that one of your members may perish, and not your whole body be cast to Gehenna."

^{Matt 05:31} "And it was said, That whoever may put away his wife, let him give to her a writing of divorce; ^{Matt 05:32} but I -- I say to you, that whoever may put away his wife, except for the Matter of whoredom, does make her to commit adultery; and whoever may marry her who has been put away does commit adultery."

^{Matt 05:33} "Again, you heard that it was said to the ancients: You shall not swear falsely, but you shall pay to the Lord your oaths; ^{Matt 05:34} but I -- I say to you, not to swear at all; neither by the heaven, because it is the throne of God, ^{Matt 05:35} nor by the earth, because it is His footstool, nor by Jerusalem (Qumran), because it is a city of a great king, ^{Matt 05:36} nor by your head may you swear, because you are not able one hair to make white or black; ^{Matt 05:37} but let your word be, Yes, Yes, No, No, and that which is more than these is of the evil."

^{Matt 05:38} "You heard that it was said: Eye for eye, and tooth for tooth; ^{Matt 05:39} but I -- I say to you, not to resist the evil, but whoever shall slap you on your right cheek, turn to him also the other; ^{Matt 05:40} and whoever is willing to take you to law, and your coat to take -- permit to him also the cloak. ^{Matt 05:41} " and whoever shall impress you one mile, go with him two, ^{Matt 05:42} to him who is asking of you be giving, and him who is willing to borrow from you you may not turn away."

^{Matt 05:43} "You heard that it was said: You shall love your neighbor, and shall hate your enemy; ^{Matt 05:44} but I -- I say to you, Love your enemies, bless those cursing you, do good to those hating you, and pray for those accusing you falsely, and persecuting you, ^{Matt 05:45} that you may be sons of your Father in the heavens, because His sun He does cause to rise on evil and good, and He does send rain on righteous and unrighteous. ^{Matt 05:46} "For, if you may love those loving you, what reward have you? Do not also the tax-gatherers the same? ^{Matt 05:47} And if you may salute your brethren only, what do you abundant? Do not also the tax-gatherers so? ^{Matt 05:48} You shall therefore be perfect, as your Father who [is] in the heavens is perfect."

^{Matt 06:01} "Take heed your kindness not to do before men, to be seen by them, and if not -- reward you have not from your Father who [is] in the heavens;^{Matt 06:02} Whenever, therefore, you may do kindness, you may not sound a trumpet before you as the hypocrites do, in the synagogues, and in the streets, that they may have glory from men; verily I say to you -- they have their reward! ^{Matt 06:03} "But you, doing kindness, let not your left hand know what your right hand does, ^{Matt 06:04} that your kindness may be in secret, and your Father who is seeing in secret Himself shall reward you openly."

^{Matt 06:05} "And when you may pray, you shall not be as the hypocrites, because they love in the synagogues, and in the corners of the broad places -- standing -- to pray, that they may be seen of men; verily I say to you, that they have their reward. ^{Matt 06:06} But you, when you may pray, go into your chamber, and having shut your door, pray to your Father who [is] in secret, and your Father who is seeing in secret, shall reward you openly.^{Matt 06:07} "And -- praying -- you may not use vain repetitions like the nations, for they think that in their much speaking they shall be heard, ^{Matt 06:08} be you not therefore like to them, for your Father does know those things that you have need of before your asking him;"

^{Matt 06:16} "And when you may fast, be you not as the hypocrites, of sour countenances, for they disfigure their faces, that they may appear to men fasting; verily I say to you, that they have their reward. ^{Matt 06:17} "But you, fasting, anoint your head, and wash your face, ^{Matt 06:18} that you may not appear to men fasting, but to your Father who [is] in secret, and your Father, who is seeing in secret, shall reward you openly."

^{Matt 06:19} "Treasure not up to yourselves treasures on the earth, where moth and rust disfigure, and where thieves break through and steal, ^{Matt 06:20} but treasure up to yourselves treasures in heaven, where neither moth nor rust does disfigure, and where thieves do not break through nor steal, ^{Matt 06:21} for where your treasure is, there will be also your heart."

^{Matt 06:24} "None is able to serve two lords, for either he will hate the one and love the other, or he will hold to the one, and despise the other; you are not able to serve God and Mammon."

^{Matt 06:25} "Because of this I say to you, be not anxious for your life, what you may eat, and what you may drink, nor for your body, what you may put on. Is not the life more than the nourishment, and the body than the clothing? ^{Matt 06:26} Look to the fowls of the heaven, for they do not sow, nor reap, nor gather into storehouses, and your heavenly Father does nourish them; are not you much better than they? ^{Matt 06:27} " and who of you, being anxious, is able to add to his age one cubit? ^{Matt 06:28} And about clothing why are you anxious? Consider well the lilies of the field; how do they grow? They do not labor, nor do they spin; ^{Matt 06:29} and I say to you, that not even Solomon in all his glory was arrayed as one of these. ^{Matt 06:30} " and if the herb of the field, that to-day is, and to-morrow is cast to the furnace, God does so clothe -- not much more you, O you of little faith? ^{Matt 06:31} Therefore you may not be anxious, saying, What may we eat? Or, What may we drink? Or, What may we put round? ^{Matt 06:32} For all these do the nations seek for, for your heavenly Father does know that you have need of all these; ^{Matt 06:33} but seek you first the kingdom of heaven and His righteousness, and all these shall be added to you."

^{Matt 06:34} "Be not therefore anxious for the morrow, for the morrow shall be anxious for its own things; sufficient for the day [is] the evil of it."

^{Matt 07:01} "Judge not, that you may not be judged, ^{Matt 07:02} for in what judgment you judge, you shall be judged, and in what measure you measure, it shall be measured to you. ^{Matt 07:03} " and why do you behold the mote that [is] in your brother's eye, and the beam that [is] in your own eye do not consider? ^{Matt 07:04} Or, how will you say to your brother, Permit I may cast out the mote from your eye, and lo, the beam [is] in your own eye? ^{Matt 07:05} Hypocrite, cast out first the beam out of your own eye, and then you shall see clearly to cast out the mote out of your brother's eye."

^{Matt 07:06} "You may not give that which is [holy] to the dogs, nor cast your pearls before the swine, that they may not trample them among their feet, and having turned -- may rend you."

^{Matt 07:07} "Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you; ^{Matt 07:08} for every one who is asking does receive, and he who is seeking does find, and to him who is knocking it shall be opened. ^{Matt 07:09} "Or what man is of you, of whom, if his son may ask a loaf -- a stone will he present to him? ^{Matt 07:10} And if a fish he may ask -- a serpent will he present to him? ^{Matt 07:11} If, therefore, you being evil, have known good gifts to give to your children, how much more shall your Father who [is] in the heavens give good things to those asking him?"

^{Matt 07:12} "All things, therefore, whatever you may will that men may be doing to you, so also do to them, for this is the law and the prophets."

^{Matt 07:13} "Go you in through the narrow gate, because wide [is] the gate, and broad the way that is leading to the destruction, and many are those going in through it; ^{Matt 07:14}