THE BIBLE FOR ZOMBIES: A GLUTTON FOR PUNISHMENT

THE LOINS OF MOSES LIT BY THAT BURNING BUSH

"We know that God spoke to Moses, but as for this man
We don't even know where He comes from!"
-- JOHN (9:29) (meant to be understood both with and without emphasis on the "this")
cf. the farcical reflections at JOHN (7:27)

ABOVE FIGURE (2): WORDS IN PLAY: Right to Left, the Modern Hebrew for: Dan: דן, from Dan: מדן, Madan or Midian: מדין. The Hebrew Bible is packed with over eighty asides which expound explicit etymologies. Dispersed throughout the Scripture, the entries in this holy onomastic dictionary, are characterized by the Bible's ubiquitous wordplay, interwoven with fanciful prose parallels, and typically given with dual etiologies which often appear to preserve folklore. Study of these scholia has frequently prompted the rash accusation that the Bible confabulates origins to support the moral narrative. Lest a potential student of this edifice be disheartened by the shocking etymological display hanging in the foyer, and think they have entered the threshold of yet another Tower of Babel, consider the following: Midianite thrown vessels indicate the involvement of the "Sea Peoples" in the origin of Midian. The remnants of Midianite pottery, also known as Qurayyah Painted Ware, are unmistakably rife with Aegean motifs, and begin to appear at levels which date to the same time that the Sea Peoples begin to invade Egypt. Moreover, this Midianite pottery is distinct, from Philistine Late Helladic Mycenaean Ware, and the subsequent Philistine Bichrome Ware. Remember.

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Monotheism has no legacy without the Torah, Gospel, and Koran. The religious heritage of the West is based entirely upon a genre of historical literature. These Holy Books are mirrors in which God reveals Himself to His evolving creation. First of the great revelations divulged by THE BIBLE FOR ZOMBIES book series by Lehan MacAdam, regards how the Bible is largely a collection of historical satires. Satire is the highest martial art. Who would refuse God the right to hone His inspiration with the most deadly force? Can anyone deny that violent irony characterizes the stormy personality of a Creator who both authors the world's natural wonders, and punishes His creatures with catastrophic natural disasters? The Biblical tapestry is spun with symbolic word-play, and deeply woven with morality riddles, all crafted to develop the mind in order to permit the species to survive such a rocky ride. God offers His hand to pull the entire species out of the downward spiral that leads to its extinction. The road to everlasting life is mapped through the Old and New Testaments, which are bridged by a fiery puzzle about the importance of the Tribe of Dan's role in EXODUS.

Note that the slapstick of JOHN (9:29) purposely leaves open whether Moses or Jesus is the prophet of Passover sacrifice who has origins which ignorant literalists fail to recognize. Solemn games of charades function as security devices to foil objects of divine wrath as they come to an ugly head in the vanity; the evolutionary scopes zoomed in upon Pharaoh and Caesar with Moses and Jesus. The hairiest rebus in history, teases the nativity out of these heroic men, who acted as Yahweh's freedom fighters in an ongoing planetary drama. The braids end in knots that tie both redeemers to the Hebrew Tribe of Dan.

The mystery of how the Jewish historian Josephus, wrote all four canonical gospels in pseudonymous sedition against his Roman masters, is second of the great revelations divulged by THE BIBLE FOR ZOMBIES. The Galileans were the inheritors of Dan's legacy. General Josephus lead these Galileans on the battlefield against Rome. When he penned the record of this war, Josephus continued the inspired literary legacy of the Old Testament, weaving sentience enhancing puzzles into the controversial record. Joe's deliberate variations between the four gospel narratives, script the most clever autograph ever penned by man. With the solutions to these puzzles, the literary truth of the Bible rises above the literal. An apropos orientation to the Bible's allegorical matrix begins with hearing the tags to the unknown origins gag of JOHN 9:29, whereas JOHN announces earlier, that Jesus came from a humble priestly enclave on the fringe of the great and wealthy Paganized colony of Sepphoris—a dimple in the shadow of the shiny new city which Herod's son Antipas imposed upon the not so lost kingdom of Israel:

ευρισκει φιλιππος τον ναθαναηλ και λεγει αυτω ον εγραψεν μωσης εν τω νομω και οι προφηται ευρηκαμεν ιησουν τον υιον του ιωσηφ τον απο ναζαρεθ. και ειπεν αυτω ναθαναηλ εκ ναζαρεθ δυναται τι αγαθον ειναι λεγει αυτω φιλιππος ερχου και ιδε. ειδεν ο ιησους τον ναθαναηλ ερχομενον προς αυτον και λεγει περι αυτου ιδε αληθως ισραηλιτης εν ω δολος ουκ εστιν.

Finds Philip the Nathanael and says to him:

"Whom wrote of Moses in the law and the prophets we have found

Jesus the son of Joseph

He of Nazareth"

And says to him Nathanael:

"From Out of Nazareth?

Can any good thing be?"... (It turns out Nazarenes could get quite rowdy)

Saw the Jesus this Nathanael coming towards Him

And says concerning him

"Behold truly an Israelite

In that deceit not is!"

(ᾧ = both masculine and neuter; "In whom deceit not is" or "In that deceit not is" both fit)

--JOHN (1:45-47) (original word order)

(Jesus is a Galilean from Nazareth. JOHN (21:2) tells that Nathanael is a Galilean from Cana. Josephus has parsed his wording to make the final statement fourfold. It is about Jesus or Nathanael, and it means they are both honest men who tell it like it is. However it also means that as Galileans they are truly Israelites; i.e. "Galileans are Israelites! There is nothing false about that!)

In 37 BC, Herod the Great captured Sepphoris from his Hasmonean rival king Matthias, and soon built one of his royal residences on the city heights. When Great Herod died in 4 BC, Judas the Galilean led an attack upon that palace's armory with men from the surrounding villages. Nazareth was the closest of these villages to Sepphoris. The weapons pilfered from Herod's palace above Nazareth, fueled a great insurrection put down by the Roman general Varus, who crucified 2,000 rebels, and sold thousands of locals into slavery. When Joseph took little boy Jesus out of Egypt into the little hood of Nazareth, its big bad neighbor Sepphoris had already been largely rebuilt by Great Herod's son Antipas, who soon brought all Galilee to refer to this further Paganized metropolis as "Autocratoris," in regards to the slave-trading despot Augustus Caesar, and his Herodian minion. The settlement of Sepphoris (Hebrew: צִפּוֹרִי, Tzipori), had been founded as Zipporah (Hebrew: צִפוֹרָה, Tzippora), the name of the Ethiopian wife whom Moses married in Midian, noted as mother of Gershom, who in turn issued an official called Shebuel, upon whom the discussion will soon pivot. Note how the author of JOHN, (who was Joseph himself), embeds another slippery mystery tag that links the authority of Moses and Jesus at JOHN (1:45):

"Whom wrote of Moses in the law and the prophets? We have found Jesus" ---JOHN (1:45)

This is greased much like that subtle trick slipped into the mouths of the skeptics at JOHN (9:29):

"But as for this man (deliberately ambiguous as to whether this man is Moses or Jesus), we don't even know where he comes from," [thus how could we (ignorant literalists) be expected to recognize the rebel Passover sacrifice of Jesus as leading a new exodus, now from out of Roman slavery?] ---JOHN (9:29)

Which is in humorous conflict with an earlier declaration in chapter seven of JOHN concerning Jesus:

"For this one (i.e Jesus) we know where He comes from, but when the Messiah (i.e. Moses) comes, no one will know where he comes from!"---JOHN (7:27)

Divine scripture is loaded with serious wordplay, childish only to those of immature understanding. Near the center of this legacy of deliberately twisted subtext, sits the homophonics between the name Moses: (מֹשֶׁה, Moshe), and the title Messiah: (מָשִׁיחַ, Moshiah). Chapter seven of JOHN is the ultimate divine farce, wherein Jesus stands up as the Word of God incarnate, aglow with shiftiness, on both the luminous surface, and at the neon depths, because of the plot of the so-called literalists to murder Him---the riddling revelator. The liberating religion of Scripture was possessed, by devils, who brandished chains, shackles, and a heavy make-up palette:

Jesus ("Jesus" literally means "Salvation from Yahweh," and is here scripted in special references to His key role, vis-a-vis JOHN 1:14, as: "the Word of God made Flesh"--i.e. God's Immortal Will and Scriptural Testament, made manifest) was walking about Galilee, because He did not have the authority to walk about Judea since the Judeans were trying to kill him (the "literalists" were trying to destroy the Word) ... There was widespread grumbling about Him (γογγυσμός: grumbling about the Word; cf. וַיִּלֹּ֜ונוּ: grumbling about Moses at GENESIS 16:2 etc.) among the multitude. Some indeed said: "He is good." (i.e. 'the riddles in scripture are a blessing!') Others said: "No! rather He deceives the people!" (complaining: 'the scripture is full of deceptions!') However no one said anything about Him publicly out of fear of the leaders (fear of the rulers--the "archons"). Not until halfway through the feast did Jesus go into the Temple and teach... [Jesus said]: "Hasn't the Law (i.e. the Torah) been given to you by Moses? Yet none of you observes the Law. Why are you trying to kill Me?" (trying to kill the Word--(i.e. Law)--made manifest; now, in response, the celebrants answer their own question): "You are demon-possessed! (the leaders are demons in possession of the Word of God) who is trying to kill you?"... [Soon Jesus concludes with]: "Stop judging by the appearance (by what's on the surface of the Word), instead judge the righteous judgment." At this some in Jerusalem said: "Is this not the one they seek to kill!" (they seek to kill the righteous judgment by a so called "literal" interpretation) ---JOHN (7:1-25)

No reader can fully comprehend these divinely inspired gags, without study of the other Gospels and Torah in their historical context as provided by Josephus. Passover remembers the exodus from Egyptian slavery. Jesus institutes a new Passover mass, and just like those who were in flight from Egypt after the original Passover, Jesus is the one whose sandals must not be loosed (cf. EXODUS 12:11, JOHN 1:27-31). On one level, the Gospels serve as an unapologetic declaration, which insists that all the destruction brought on by the Galilean revolt, was destruction wrought by the will of God. The fires of Samaria, Jerusalem, and Rome, were manifestations of God's forecast plan. Anyone who has read the Parable of Sodom knows that no one does horror better than God. So too it is not possible to beat God's lethal irony. Hence the so called literalists trip on the origins of He who perpetrates the ultimate farce in chapter seven of JOHN. The entire gag routine originates in the scholarly obfuscation of Dan in the Torah---an obfuscation honed and crafted by the immortal Danite warriors themselves. The grand moral behind the motivation to erase Dan's tracks is the plain fact that the Messiah, and the Messianic plan, has its origins in God and none other. No gene pool, or patch of dirt, may properly adorn the role. Yet the part is played by men of characters and nativities instructive to comprehension of the moral circumstances. Hence the holy record is obtained only by a great effort which purifies the seeker. The line of David did not deceive the flock. The puzzles were not posed to lay the ground for an egotistical Galilean sneak attack. The smug refused to do their homework, and the corrupt leaders were so put off by what their scholarly inspection of Scripture taught them, that they withheld it, even prohibited it, from their wards. These wards and leaders were the target Judean audience Jesus upbraided at the Feast of Tabernacles in chapter seven of JOHN:

"Isn't this the man they are trying to kill? Here He is speaking publicly and they say nothing to Him---nothing at all! Could the leaders really have decided that He is the Messiah?! (here the irony regards the leaders not believing that the Word is powerful enough to have already decided each to their own fate)! For this one, we know where He comes from! Yet the Messiah, whenever He might come, no one will know where He is from!" (here the comedy comes from the fact this crowd is clueless to the obvious final answer: "the Messiah comes from God," while their error makes a comical reference to a resurrection of Moses proceeding from DEUTERONOMY 34:6; i.e.--: since no one knows where Moses was buried, therefore no one will know where Moses will rise up alive again for the expected 'final conflict' חחחחחחחחחח) ... On the last and greatest day of the festival, (during Simchat Torah, when DEUTERONOMY 34 to GENESIS 1 are read aloud) Jesus stood up and said in a loud voice: ... "Whoever believes in Me, rivers of living water will flow out from their belly exactly like the Scripture says!" (survival! follow My Word and survive!--immortality comes via a continuing sequence of births possible only by following the sober Divine plan; cf. JEREMIAH 2:13, where the broken cisterns are a reference to the nasty and disgusting business at the Tophet; the shades of meaning separating literal "drinking" of liquids from benign metaphorical "drinking" in of spirit should be quite clear to anyone with a properly magnetized moral compass) ... on hearing His words some said "Surely He is the Prophet!" Others asked: "How can the Messiah come from Galilee! Does not Scripture say that the Messiah will come from David's descendants and from Bethlehem?"---JOHN (7:25-42)

These passages of Scripture are key to a game of charades Gospel plays with the origins of Jesus. If any seeker is misled about the origins of any of the Anointed Ones, it is simply because that seeker has not studied the Word deep enough. A mystery envelopes the true location of the hamlet named Bethlehem which raised King David. This very same scholarly mystery churns at the core of the deadly ironic bite laced into the controversial origins of Jesus. It is rewarding to fill the squares in on this inspired cross word puzzle, even after one has heard the unjumbled final answer above. Exactly what plot upon earth did Joseph's Jesus come from?

➊ Is Jesus from: Nazareth of Sepphoris in Zebulun? (JOHN 1:45-47, LUKE 1:26-27)

☛The ensuing gauntlet of citations underpins the set-up. Don't let their density stop you from reading onward in this exposé of the Biblical puzzle. When surveying an ocean, sail across before sounding down into the full depth. A future version of this work will be enhanced with convenient links to all the citations.

The deck is stacked by a wildcard, that places the tribe of Judah inside Dan, to trump all other hands (JOSHUA 19:45). Hence Samson, the most famous of the Danites, comes from Zorah in Judah (JUDGES 13:2, JOSHUA 15:33). The foundation of this riddled gauntlet, outlined below, was embedded into the last redactions of the Old Testament, made while Judea was the small Province of Yehud Medinata (539-332 BC), in the western half of the Fifth Satrapy of the Persian Empire called Eber-Nari. Samaria was then its own sub-province. Galilee was well outside little Yehud's effective sphere of power. The Yehudi party needed nearby Israelite allies to outflank their rivals in Samaria. The great ambition of the redactors is evident in GENESIS (15:18), where they aim to govern the entire satrapy from its border at Pelusium (Sin סִ֖ין) to Thapsacus (Tipshah תִּפְסַח). Israel's history was the Divine legacy, and thus could not be erased. However it was problematic for the Hebrew scribes to champion the rights of Galilean clans in the birth of Israel while little Judea struggled within the constraints of the new Persian boundaries. The Parable of the Twelve Tribes was engineered to encode a bigger history beneath the official downsized narrative. When the Samaritans finalized their Septuagint influenced Pentateuch circa 122 BC, they limited their canon of divine inspiration, discarding the book of JOSHUA and every book thereafter. However the final important redaction of JOSHUA was conducted at least two centuries earlier, contemporary with, and in concert with, the final important redaction of the entire Hebrew Bible.

Before entering the gauntlet, remember that Jerusalem was conquered by outsiders to become the capital of a united Israel. If the Messiah who entered Jerusalem in triumph was indeed born in Bethlehem, where was this Bethlehem located? Before one replies quickly with: "Judah," one must remember Judah was inside Dan.☚

Though Nazareth goes unnamed in the entire Old Testament, the borders given in JOSHUA (19) envelope Nazareth inside the territory that the tribe of Zebulun received from Joshua. Zebulun was home to its own Bethlehem just six miles from Nazareth (JOSHUA 19:15), with Nazareth and Bethlehem both close suburbs of the Hasmonean regional polis Sepphoris. The Bethlehem in Zebulun sat upon the small river draining the southwest heights of Sepphoris into the Mediterranean at Haifa. Nearby Nazareth developed beneath a stream draining the heights of Sepphoris towards the southeast. In the context of the allotment formulas of JOSHUA, which continually begin with לְמִשְׁפְּחֹתָ֖ם ("according to their clans"), it is key that Judah is not allotted any place named Bethlehem (or Ephrathah) by Joshua in any authoritative Hebrew text of JOSHUA (15). The SEPTUAGINT attempted to hide this key piece of the puzzle centuries later, by inserting text into JOSHUA (15) which adds a new district to Judah, and names the seats of eleven more clans, where among these late additions to the text, the SEPTUAGINT inserts:

Θεκὼ καὶ ᾿Εφραθὰ αὕτη ἐστὶ Βηθλεὲμ

Theco (i.e. Tekoa) and Ephrath which is Bethleem (i.e. Bethlehem)

---SEPTUAGINT version of JOSHUA (15:9)

This line of Greek content is found nowhere in the original Hebrew text of JOSHUA (15); the only Bethlehem mentioned in the original Hebrew version of JOSHUA is the Bethlehem located in Zebulun of Galilee, not the Bethlehem in Judah. Why?➠ The omission of Judah's Bethlehem is one of the corner pieces to a great literary puzzle deliberately composed by the Bible's inspired redactor. The above insertion of Judah's Bethlehem in the SEPTUAGINT, makes a simple equation between the places named Ephrath and Bethlehem, as if they were one and the same place. Yet, in 1 CHRONICLES, Ephrath is Caleb's second wife, and Bethlehem is a boy who descends from them.

Genealogical lore related to Bethlehem is traced over the map in 1 CHRONICLES, to lay the foundations of Bethlehem with a secret agent man of Judah named Caleb. The Messianic nativity riddles turn upon city keys, which hang on hooks nailed into the Two Phoney Calebs Problem, in which A): one bogey Caleb is named by virtue of the fact that he is an issue of Judah's grandson Hezron, while B): the other bogey Caleb---the tribe of Judah's spy on Canaan---is named son of the Kenizzite Jephunneh. The Biblical labyrinth costumes the Kenizzites in the attire of a Canaanite people with ties to Edom; the Israelites were instructed to dispossess the Canaanites (GENESIS 15:17-21, 10:15, 26:34, 27:46, 36:1-12, 36:15). Once the seeker finds that Caleb A and Caleb B are the same person, the embarrassing Kenizzite identity of this figure so important to the conquest of Canaan, is both buried and highlighted by the elaborate literary rouse. The first hint, that the idyllic Judahite Caleb A, and more authentic Kenizzite Caleb B, are in fact the same character, emerges with A): Caleb ben Hezron's titles of descent in Hebron, for his family deeds are coeval with the Hebron claims awarded to B): Caleb ben Jephunneh (1 CHRONICLES 2:42-43, JOSHUA 14:6-15, 15:13-14). The deliberately fanciful nature of the dual Calebs is later confirmed by their common daughter named Achsah, who belongs to Caleb B in JOSHUA (15:16) and JUDGES (1:21), but belongs to Caleb A in 1 CHRONICLES (2:49). Once the more precise diggers have surveyed the depth of the Patriarchal corpus, they realize the Achsah brain boggler is no sloppy accident, whereas the vehicles of the Two Phoney Calebs crash right up into the troubling trunk of the Messianic lineage. Caleb's reputed wife was Ephrathah, the place from whence David comes (1 SAMUEL 17:12), though the moniker אֶפְרָתִ֜י (’ep̄-rā-ṯî), can not only associate David, with the woman called Ephrath, or with the place Bethlehem, but even with the tribe of Ephraim or its territory (cf. JUDGES 12:5, 1 SAMUEL 1:1, 1 KINGS 11:26, PSALM 132:6). On the hammiest hills of this grand rouse, Beth Lehem means "House of Bread" (or Meat or Food), which is what Moses dealt from heaven, when Israel grumbled about the seriousness of the farce (לחם, EXODUS 16:4), while Ephraim combines roots which mean "double fruitfulness," to imply a multiple harvest not merely of foodstuffs (EXODUS 16:5), but regarding words, and their multiple meanings, which are embedded in inspired prose, to flesh out the double entendres that rig the composition of the Messiah (REVELATION 1:16, 19:15).

In the holy-land's official gazetteer, the onomastic lines, that separate which names are place names, as distinct from which names are personal names, appear much less blurry than they really are---especially when the SEPTUAGINT equates Ephrath with Bethlehem. Yet the parturient wordplay, indexed with this twisted bundle of ham, is obviously candied nonetheless. Every trail of breadcrumbs leads back to the forbidden feast in the womb of Eden. Consider how a boy named "Bethlehem" was the fruit of the union of Caleb with Ephrath (1 CHRONICLES 2:51, 4:4). Now it must be admitted that a man may indeed ‘marry’ a city, but only in the most metaphorical sense. Likewise, though it almost always be largely mythological invention, a man certainly may be lauded as the “father” of a city. When however, literary devices that exploit such family-tree metaphors are purposely and repeatedly planted inside a genealogical tract, then one best believe that the inspired author is counting on the bright students to become sufficiently inquisitive to take a deep dive into the subtext. On the other hand, the text anticipates die-hard “literalists.” Only after they’ve exhausted themselves with every rote protest in their arsenal---like so much unimaginative kicking and screaming---will they ever submit to consider that the Bible’s mock genealogies are in truth, a wisdom literature. The Divine inspiration purposely composes its most vital message in a style that, with great irony, ridicules and excludes all self righteous drone vehicles. It's the way you ride the trail that counts, and the byroads in 1 CHRONICLES 2 are equipped with turnoffs cut over great scenic views; without their perspectives, the seeker is totally lost along the rest of the freedom drive:

יח וכלב בן חצרון הוליד את עזובה אשה--ואת יריעות ואלה בניה ישר ושובב וארדון
ותמת עזובה ויקח־לו כלב את־אפרת ותלד לו את־חור׃
וחור הוליד את־אורי ואורי הוליד את־בצלאל׃ ס
ואחר בא חצרון אל־בת־מכיר אבי גלעד והוא לקחה והוא בן־ששים שנה ותלד לו את־שגוב׃
ושגוב הוליד את־יאיר ויהי־לו עשרים ושלוש ערים בארץ הגלעד׃
ויקח גשור־וארם את־חות יאיר מאתם את־קנת ואת־בנתיה ששים עיר כל־אלה בני מכיר אבי־גלעד׃
ואחר מות־חצרון בכלב אפרתה ואשת חצרון אביה ותלד לו את־אשחור אבי תקוע׃

1 CHRONICLES (2:18-24, 2:50-51):

(2:18) Caleb son of Hezron (i.e. Caleb A) begat [his] Azubah עֲזוּבָ֥ה (little Miss “Desolation”) wife behind Jerioth יְרִיע֑וֹת (“Curtains,” “Tent-flaps”), and some sons: Jesher and Shobab and Ardon.

(2:19) Then Azubah עֲזוּבָ֥ה (little Miss “Desolation” wife) died, and Caleb (Caleb A) took לָקַח (or married*) to himself Ephrath, to father Hur for him. (While Joshua fights the Amalekites during Exodus, Hur and Aaron exert equal efforts to uphold the arms of Moses: EXODUS 17:8-16. When Hur’s son Shobal שׁוֹבָל, is seen as a doublet for Shebuel שְׁבוּאֵל, then connections between Moses and Manasseh/Gad, get exposed to roots in Geshur, Maacah, and Dan.)

(2:20) And Hur fathered Uri, and Uri fathered Bezalel. (Here the connection to Dan, seems entirely tangential, only to those who are not yet privy to the voice in the subtext. It speaks in an other-worldly method of spy-crafted emphasis, which wails like a pierced banshee at stealth volume---via the most holy understatement that a sophisticated tapestry of literary devices will allow. Thus Dan’s Oholiab appears second fiddle to Bezalel, only until a lone Danite, under Tyrian auspices, reprises the role of sanctuary craftsman on the very Temple Mount itself: EXODUS 31:1-10, 35:30-35, 36:1-4, 1 CHRONICLES 26:24, 2 CHRONICLES 1:5, 2:11-14, 1 KINGS 7:13-37➠ where the anomaly between Dan in Napthali emphasizes the great leap out of Bashan which the migration of Micah’s idol buries, EZRA 10:30.)

(2:21) (Thereafter Hezron (Caleb A’s father) went into [Abijah] the daughter of Machir [the son of Manasseh who was] the father of Gilead (Gilead: both a place and person), and [he] took לָקַח her (took or married* Abijah---a Manassite whose name means “My Father is Yahweh”) when he (Hezron) was a boy of sixty years, and she bore Segub to him. (cf. 1 CHRONICLES 7:15-16, where Maacah מַעֲכָ֔ה is the wife of Machir, and evidently the mother of Abijah. The seeker will note that “Maacah” מַעֲכָ֔ה (mah-ak-aw’), is the ultimate spy-craft tag employed by scripture's piercing style of understatement.)

(2:22) And Segub שְׂגוּב fathered Jair יָאִ֑יר, and to him came וַֽיְהִי־ (were ... happened ... had) twenty-three cities in the land of Gilead. (the narrative cleverly constructs a progression from twenty-three cities in this verse (2:22) to sixty cities in the next verse (2:23), in order to create some plausible denial for those who detect an inauthentic ring to the placement of Jair in this generation, for JUDGES 10:3-5 attributes the sixty Settlements of Jair, to Israel's Judge Jair, whose rule was over 223 years after the death of Joshua. The huge telescope here dialed into Judge Jair, is key to the subtext tag in Segub, who must be noted as the youngest son of old boy Hezron. The name Segub שְׂגוּב is only voiced in two contexts in the entire holy scripture. One of those voices is here in this mythic genealogy of Judah's Bethlehem. Once prompted by the Jair anomaly, to attempt a similar collation with the only other scriptural context of the name Segub, the wise seekers peer out over the most sordid and primitive chasm, for with the foreshadow of Segub in Gilead, they step to the edge of the Bible's grand overlook upon the issue of child sacrifice in Israel. The view is not another peer into Gehenna, where Solomon's Moabite franchise of Baal-Hammon/Chemosh smoked. The embarrassing grand view here instead concisely displays how primitive Yahwists fell into the practices of their Pagan contemporaries while attempting to curry favor with the one true God who led them out of Egypt. The map on this overlook's signpost has only three bold markings: ➊ Joshua's prediction about the cost to the rebuilder of Jericho which is fulfilled by the Segub of Ephraim: JOSHUA 6:26, 1 KINGS 16:34, ➋ Jephthah of Gilead's Vow: JUDGES 11:30-35, and ➌ Abraham's Test: GENESIS 22:1-12. At this scenic turnoff, these pericopes braid the sight-line of the summit trail's fork into the plumped-up boy named "Bethlehem." The historical notes, on this overlooked sign's legend, assure the seeker that: ➊ Joshua's prediction about Jericho's rebuilder in no way involves a command by Yahweh to conduct foundation sacrifices, but instead proclaims that the rebuilder would be cursed before Yahweh---not blessed as was the aim of such rituals. ➋ Likewise Jephthah's Vow was made out of his own foolish imagination after he was pumped up with courage by his experience of the "wind" or "spirit" of Yahweh blowing through the Gileadites as they marched against the Ammorites: JUDGES 11:29. The seeker would be as foolish as Jephthah to assume that Jephthah's draw of courage from Yahweh, indicates Yahweh encouraged or approved of Jephthah's rash vow. ➌ Abraham's Test was not an admission of a former appetite of Yahweh's, but instead a Divine psychological shock delivered by Yahweh to remedy the madness of Jephthah and his primitive ilk. The braid untangles when the seeker obeys the prompt made by the telescoped generations of Jair, and considers an even more anomalous telescope of Segub---a name only used in two contexts as already noted above. Key is that "Segub" means “Exalted,” which is near a synonym for Abram, which means “Exalted-father.” Yet note that while Segub is Hezron's youngest in 1 CHRONICLES 2:21, the primacy is reversed in 1 KINGS 16:34, where Segub is the eldest, and Abram is the youngest. It would be way too tidy if "Ram" (i.e. "Exalted") was Hezron's eldest, so instead Hezron's firstborn was "Jerameel," whose name means "May God be Compassionate;" cf. 1 CHRONICLES 2:9, 2:25, 1 KINGS 16:34, MATTHEW 1:5. The long history of child sacrifice in the region, required the remedy of a legally restrained cult, with zero tolerance for any Korahs or Abirams.)

(2:23) And [he] (evidently Jair) took לָקַח (or married*) Geshur and Aram with the towns of Jair from them, with Kenath and its villages; these sixty cities all belonged to Machir the father of Gilead (i.e. belonged to the Tribe of Manasseh, cf. NUMBERS 32:39-42, JUDGES 10:3-5, DEUTERONOMY 3:14, JOSHUA 13:9-13, 1 CHRONICLES 20:5, 2 SAMUEL 20:19).)

(2:24) And after Hezron was dead, Caleb-ephratah (Caleb C) and [his] wife Abijah, (first Hezron's wife, then, after Hezron's death, the wife of Caleb C) bore to [him] Ashur, the father of Tekoa. (1 CHRONICLES 4:4-5 negates the possibility that Hezron sired Ashur with Abijah, who thereafter delivered a son to Hezron after Hezron’s death. The right answer follows in 1 CHRONICLES 2:50-51, which is a key passage rarely translated correctly---KING JAMES and YOUNG’S LITERAL TRANSLATION come closest. Though most "literalists" ironically are loathe to do it, when this incorrectly divided line 2:50-51 is translated literally, it indicates that Hur had his own son named Caleb (Caleb C), who took Hezron’s wife Abijah after Hezron died, to father Salma, the father of Bethlehem, with none other than his own great-grandmother-in law Abijah) … :

אלה היו בני כלב בן־חור בכור אפרתה שובל אבי קרית יערים׃ שלמא אבי בית־לחם חרף אבי בית־גדר׃

(2:50-51) These were the sons of Caleb the son of Hur, firstborn of Ephratah (i.e. the sons of Caleb C): Shobal the father of Kiriath Jearim, Salma the father of Bethlehem, Hareph the father of Bethgader. (cf. 1 CHRONICLES 4:4).

Ashur descends from Caleb’s son Hur via Hur's grandmother in law, though it is left for the reader to seek out whether grandma Abijah was actually impregnated by her grandson Hur, or, just to make it even more perplexing, was instead fertilized by her great-grandson 'Ben Hur'---an almost invisible unique Caleb (Caleb-Ephratah: i.e. Caleb C), son of Hur, and grandson of the bogey dual Caleb (i.e. grandson of Caleb A/B). The inspired cluster-funk humor is not idle irreverent musings; once it is understood at its darkest depths, it is anything but the adolescent poke at the village elders that snorts for guffaws on the glittery surface. The scholia demand that the seeker realize the Divine's displeasure at the insane social disorder, in which the elderly are raped, while men acquire younger and younger women as they get older and older, until babies are fed to beasts as a foundation of the Pagan religious doctrine of the state. The body of the newborn baby becomes food, right along with the hay in the manger, as the Pagan state's auditors descend on the not so little town of the roasting house---Bethlehem. God requires that men learn to read between the lines in order to comprehend His revelation. This is the only way God can prepare men to survive and prosper, since the overwhelming majority of what happens in life, happens in between the lines.

The Biblical puzzles, are not posed only with an epiphanic resolution in mind, but make full use of a lively tapestry of sub-puzzles buried in the gears of the Divine war vehicle. During basic training, recruits may typically be assigned what seem irrational tasks. First the recruits are ordered to dig large holes six feet deep. Once the Drill Sargent has inspected the finished holes, each of the sweaty potential soldiers is ordered to refill the same hole that he has just finished digging. Once the exacerbated recruits have finally refilled these fresh holes, the exhausted men are then ordered to redig the very same pits that they have just refilled, given the unnerving explanation that the pits were not dug deep enough the first time, therefore they must now dig the pits two feet deeper, with a clear unspoken expectation that they will only be refilled once again. The psychological aim of this military training exercise, breaks the independent will of the recruit, and refits his will into the chain of command. The genealogical exercises in the Bible serve a similar function. However these lineage exhumations are not mindless tasks which merely test obedience to a generic authoritarian spirit. No indeed, these scholastic riddles are a medium that’s been mastered for the sneaky revelations of a holy trickster, who brings enlightenment wrapped in the most cosmically befuddling camouflage possible. Once the genetic pit-excavator has considered all the possible resolutions to the tangled and seemingly contradictory Biblical genealogical roots, the quickest recruits---those with the brightest shovels---are expected to dig how the entire corpus of very serious WORD-play, reveals battle plans for Yahweh’s war against the enemy, code-name: Amalek. The boy named “Bethlehem” is the Levantine Ground Zero. Cursory synoptic treatments, of some key, tricky, inspired lines, tied to just four of the characters who order the Bethlehem training exercises, should encourage any true Shuhamite to keep on digging (cf. shoo-khawm' שוחמי in NUMBERS 26:42, and khoo-sheem חשים in GENESIS 46:23). Care. Fight. Survive:

➊ Achsah עַכְסָ֥ה of JOSHUA (15:16), JUDGES (1:12), 1 CHRONICLES (2:49): common daughter of the two bogey Kenizzite and Judahite Caleb’s already mentioned. Achsah relates the Hebron Caleb married to Ephrath-Bethlehem, to the Caleb of Judah's Hezron, who died in Caleb's Ephrath along with the Kenizzite/Kenite roots of the Yahwists from Edom (JUDGES 1:10-18, JOSHUA 15:13-21). Caleb promises Achsah’s hand to whoever grasps Kiriath Sepher---a location whose name is exploited by the riddled narrative, due to the fact that it conveniently means: ‘Hub of the Scribes,’ ‘City of Letters,’ or ‘Meeting-place of Words’). The "Achsah Reward," which is won for conquering this scholarly sanctum, tags the dueling Caleb key as the puzzle’s Holy of Holies; the seeker will eventually want to return here, and compare the threads woven with the following list of tags, which are found in the citations listed after them: Kiriath Sepher קרית ספר, Achsah (aḵ-saw) עכסה, Achish (aw-keesh) אכיש, Lachish (law-keesh) לכיש, Japhia יפיע, Japeth יפת, Joppa יפו, Dannah דנה, Kiriath Sannah קרית־סנה, [burning] bush סנה, and Debir דבר---where "Debir" was also the name used for the deepest chamber of the Temple; it is related to the verb dabar, meaning "to speak" by way of a curious etymology; see 1 SAMUEL (27:1-8), JOSHUA (10:3), (19:12), 2 SAMUEL (5:15), JUDGES (1:11), JOSHUA (15:49), JOSHUA (10:22-27), DEUTERONOMY (21:22-23), JOHN (19:31-32), MATTHEW (27:50-51), JUDGES (1:11-12, 15:49). The gravid density of this Achsah gauntlet is navigated easier after the novice seeker has polished their shovel by repeated digging. One begins to become fluent, in the Biblical binary code of faux-contradictions, only after one realizes that the deceptively chaotic, accretionary appearance that the Scripture exhibits, is an illusion mastered as a subtext medium by the inspired redactor. The precision in the redacted fractal allusions is often astounding. Consider how the names Talmai תַּלְמַ֔י and Anak הָעֲנָֽק׃, render the Homeric name Ptolemy (Πτολεμαῖος meaning Son of War: ILLIAD 4:228), and Homeric title Anax (ἄναξ meaning King: ILLIAD 3:351, 14:233, ODYSSEY 1:397, 9:452, 12:290), to relate early Aegean, or ‘Dananoi,’ colonists in the Levant (1 MACCABEES 12:20-21). Commerce with Europe linked the strategic depths of Sidon together with those of Philistia, via trade links with Arabia which bypassed Egypt through the Negev and Edom. Fed, from a northern port at Sidon, and southernmost slip at Raphia (Ῥαφία: Polybius HISTORIAE 5:80; i.e.--Rafah Gaza), this strategic arc connected Hebron with Laish (i.e. Dan, Aram-Maacah) through the Valley of the Rephaim near Bethlehem, via Gilead, and Aram-Geshur. When Achsah's Kenizzite husband Othniel becomes Israel's first judge (JUDGES 1:10, 3:7-11), the bright readers are supposed find confirmation that their puzzlement is well founded, considering how Othniel is at odds with the people of Aram-Naharaim, who are the favored kindred, of both Abraham, and Jacob's father in law Laban (GENESIS 24:2, 24:10, 15:18-19). Both Philo and Josephus creatively paraphrase Scripture in a bold manner, by naming Israel's first judge "Kenaz" instead of Othniel, to highlight how this early Kenizzite thread ciphers the firstborn status lifted from Edom. Othniel's people evidently inherited Esau's weakness for fast food. Note that Kenizzite means "hunter," and Jacob steals Esau's blessing while Esau is sent off to hunt. For its own ends, the narrative exploits this term Kenizzite, which, much like the terms Kenite, and Levite, originally distinguished an inherited, and largely itinerant, occupational caste.

➋ Ruth (RUTH 1:1-2), where Bethlehem is a place, and Ephratite is a name of genealogical construction, whose related wordplay ultimately ciphers obstacles of Amalek in Ephraim (JUDGES 5:14, 12:15) via five sub-keys:

➊ Eli-melek אלימלך (RUTH 1:1-2): David was descended from the Moabite woman Ruth (RUTH 4:9-22). The redactor purposely poses a difficult puzzle by allowing that David was the grandson of a Moabitess, while preserving the very strict text of commands prohibiting Moabites from entering into Yahweh’s congregation for: A): ten generations (DEUTERONOMY 23:3), OR, after the exile of Judah: B): even barring forever all people of Moabite provenance (NEHEMIAH 13:1). YET, don't miss the less jaded---but nonetheless pointy---entry level: C): where sins pass from father to son for three to four generations (DEUTERONOMY 5:9-10, EXODUS 20:5-6, 34:7, NUMBERS 14:18), while Jesse is generation three from a Moabite father, and David generation four---albeit under the merciful adoption of Yahweh (EXODUS 33:19, PSALM 2:7-8). Even if one maintains that the bulk of DEUTERONOMY is post Josiah, there still is no question that the later redactor of the accreted corpus deliberately left a royal Moabite anomaly standing out naked on parade, without making a single direct comment or redress of any magnitude which might temper the resultant madness. The anomaly stands as a deliberate scholastic lesson assigned to cultivate righteousness, while instructing seekers in the sanctioned literary method of approved exegesis. The enigma of the Moabite in David, can't be wiggled out of with proposals that the legal climate Boaz and Ruth faced, was only discriminatory against Moabite men, for the instructions against taking wives from wicked nations are quite emphatic (GENESIS 24:1-4, 28:1, 38:2, 46:10, EXODUS 34:11-16, DEUTERONOMY 7:1-4, NEHEMIAH, 8:2, 13:1-27). Such unsavory unions had a history of introducing Pagan worship. Blood from children spilt before carnivorous statues, streams down into the literary solution to the puzzle of the anti-Moabite statutes. There the Davidic contradiction completely unravels by recognizing that Ruth is a deliberate inverse literary reflection of Rachel. Ruth swears to abide faithfully in Yahweh on the road to Bethlehem; Rachel on the other hand, while she traveled on her own way to Bethlehem, secretly carried her father Laban’s idols into Israel. Ruth began a new life in Bethlehem where she delivered the Davidic line, while Rachel, because of her idolatrous error, died in Bethlehem giving birth to Benjamin. Thus Ruth threw off the gods of the Moabites on her trip to Bethlehem (RUTH 1:7-22), but the Aramaean Rachel retained her father’s gods in hiding. The fertility of this parallel is no accident. The taboo against Moabite brides issued from powerful commands, but a righteous judge takes into consideration both extenuating circumstances and extraordinary reformations. The spirit of the law trumps the letter. The scripture thus allows that exemplary character, faith, and piety, might allow exceptions to hard and fast rules. There is however, an unforgiving security device built in, which reminds the seeker of a death penalty, prescribed upon discovery of secret idolatry (DEUTERONOMY 17:2-7), such as that embodied in the idols Rachel hid, which caused her death during the delivery of Benjamin (GENESIS 31:19, 29-32, 35:16-20). The men of Bethlehem’s congregation were required to witness Ruth’s remarriage without objection (RUTH 3:11). The purity of her faith could not have been questioned by more than one citizen. The syncretic efforts of the ancient world’s Pagan diplomats were propaganda efforts at molding the minds of the citizenry for assimilation. These efforts issued from the intelligentsia of great powers. Such philosophical exercises never negated the fact that each state had its own national Pagan pantheon. The Bible’s marriage prohibitions were religious laws, not racist laws in an Apartheid, Jim Crow, or Nuremberg mold. Acceptance of Pagan deities, even at the household level, was an introduction of more mental illness into a nation attempting an Exodus into sanity at the behest of Divine intervention. A righteous judge must be competent at navigating contradictions within applicable contexts (EXODUS 12:38, NEHEMIAH 13:3, 2:19-20, 7:61-62, 2 SAMUEL 2:37).

➋ Abi-melek אבימלך (GENESIS 20:1-6, 21: 22-34, 26:1-33, cf. 12:10-20). Abimelek is the key character who connects the three parallel Sister-Wife Parables of GENESIS. These parables are ultimately resolved as an ornate reference to the infertility of Pagan fertility magic, vis-à-vis the Pharaonic brother-sister marriages that Egypt's royals favored in sympathy with the coupling of Osiris and Isis. Several layers of doublespeak in EXODUS (17:16) resonate here:

Yahweh will battle against Amalek from generation to generation.

Not only does the GENESIS Sister-Wife Trifecta repeat the Abimelek episode in both Abraham's and Isaac's generations, but resolution comes with hearing how Pharaoh's generations of offspring are repeatedly afflicted with genetic mutations due to his preference for incestuous sister-wives. This triple knotted Sister-Wife Riddle, also prompts the seeker to realize that Israel's southern border at Beersheba (near Gerar) could only be established and defended during the periods of EXODUS and JUDGES, by some degree of common cause with the Philistines against Pharaoh. Note that Achish, the Philistine king of Gath who promotes David against Saul, is alternatively called Abimelek in PSALM 34:1. Similarly, Eli's grandson Ahi-melek is called Abi-melek at 1 CHRONICLES 18:16.

➌ Ahi-melek אחימלך (SAMUEL 30, 21:1-7, 15:2-3, 22:6-23). Great-grandson of Eli, slain by Doeg the Edomite at Nob for his favors to David. Note Eli's involvement in the transfer of the Ark from Shiloh to the Philistines. When this Ahi-melek is called Abi-melek at 1 CHRONICLES 18:16, the redactor has not missed an error, but used a literary highlight pen.

➍ Molech מלך (JEREMIAH 32:35, 1 KINGS 11:17, LEVITICUS 18:23). Molech identifies Amalek as the arch embodiment of the threat to human survival posed by Paganism's insane sex "magic" and drunken "fertility" cults. Mythologies and attributes of this hungry beast varied by nation, but the common factor of human sacrifices---with children as the preferred victims---linked together the cults of many related Pagan deities, including Chemosh, Molek, Melqart, Milcom, Baal Hammon, and Baal Ammon. The Greeks equated these deities with the Titan Chronos, who devoured his own children. Egypt's fertility cults intersected with these Syrian and Phoenician deities where Tanit influenced the doctrines of Isis and Osiris.

➎ Amalek עמלק (EXODUS 17:11-13쌍둥이, GENESIS 36:12---where one should make note of ✰Timna תמנע, NUMBERS 20:14-21쌍둥이). Everything snafu in the establishment of God's Messianic nation is swaddled in a ropy bundle with the Bethlehem Ephrath tent pegs. The Hebrew words Lehem and Ephrath relate to human concerns about food and fertility. Baneful Pagan sympathetic magic was centered upon these concerns, and its human cultural footprint continues to recharge lingering addictions to an insane immorality which mercilessly fouls the womb. Hence 1 SAMUEL (15:33) is presented as a mock human sacrifice at a Neolithic site.

➌ Ashur: (i.e. As-Hur אַשְׁח֖וּר, ’aš-ḥūr) son of Hur’s line of genealogical descent from Judah’s grandson Hezron (1 CHRONICLES 2:24, 4:4-5). Hur is the famous but fleeting character of EXODUS, whose allied martial arms, helped Aaron hold up the arms of Moses while Israel battled “Amalek” to get the Israelites out of Egypt and into the Promised Land (EXODUS 17:8-16). Along with the Danite Oholiab, Yahweh chose Hur’s grandson Bezalel to craft the Tabernacle, Ark of the Covenant, and other implements of worship (EXODUS 31:1-11). Just in case any seeker thinks Caleb ben Hezron can’t be the Kenizzite Caleb ben Jephunneh because the time slot of his generation seems premature for the role, well then, the redactor offers an additional feigned precision which elbows additional wiggle room for the more claustrophobic students, as the redactor admits Caleb was perhaps Hur’s son, where, after dropping the Achsah key which equates the two Calebs, the Hebrew at 1 CHRONICLES 2:50 actually reads: “These are the sons of Caleb son of Hur.” Hur is elsewhere twice called firstborn of Caleb and Ephrath (2:18-20, 2:50). Meanwhile Hezron’s death in 1 CHRONICLES floats between two lines (2:23 & 2:24). Hezron’s funeral balm wafts from this junction in both directions: 1) the first scent rises past line 2:23 towards the beginning of the chapter, in relation to subsequent rule in a Geshurite Gilead by Hezron’s Manesseh offspring, 2) the cloud also sinks past line 2:24 towards the end of the chapter, where it contributes to the smoke hovering over the shifty giant footprints in the Rephaim Valley adjacent to Caleb-Ephrathah (i.e. Bethlehem). The deliberately vague text is eventually resolved with line 2:24 taken as a reference to Hur via line 2:19---a resolution whereby Ashur gets sired by Hur with his grandmother in law---Hezron's wife Abijah, the granddaughter of Manasseh connected to 60 settlements in Gilead with Geshurite grafts; note that Judah’s Hezron wed Abijah at age 60, and the judge Ibzan of Bethlehem (cipher for “Father Briar Bethlehem”) marries his 60 sons and daughters off to the chiefs of 60 settlements. Hur’s son Ashur is noted as the father of Tekoa, and it is a woman from Tekoa who shames David into reconciling with his Geshurite son Absolomb. When the discussion arrives at the provenance of David’s sons, the paramount importance of the Geshurite mini-state to David’s rule over Israel is established. Once the seeker has learned to navigate the redactor’s code and tags, they are prompted to consider that Aramaeans, Midianites, and Israelites, had both rivalries and common causes, within a Middle Assyrian geo-political climate which sought to exploit Egypt’s weakness after centuries of attacks and rebellions by the Sea Peoples---which included both the tribe of Dan and the Philistines.

➍ Salma: The riddle in this pregnant corner of the literary void ultimately relates David to Ephrath and Bethlehem via the two bogie Salmas at (2:11) and (2:50-54); some translations will enforce a distinction between these two Salmas by rendering the name of one into English as Salmon (via the Greek of LUKE, MATTHEW, and the SEPTUAGINT), however in the original Hebrew both ancestors bear the same name Salma. In the final resolution, David is associated with Bethlehem via Boaz, a son of Salma who descends from Hezron's middle Judahite son Ram, yet the clans of Bethlehem descend from a supposedly second Salma who descends from Hezron's youngest Judahite son Caleb. The knots that tie Boaz to the Judge Ibzan from Bethlehem of Zebulun, involve the wildcard played with Hezron's actual youngest son Segub, whose descendants in Gilead and Bashan belong to Manasseh, though they purportedly issue from Judah's grandson Hezron via Abijah. The grandest lesson taught in this part of the puzzle, tags the full racial spectrum of Amalek, from the Cushites in the Horn of Africa, to the palest face of Assyria (Ashur), and tags it right inside the tag matrix latticed upon the anything but pure Messianic racial lineage, in order to make sure the bright students realize that Amalek is not a racial target.

Caleb's Canaanite origins pave a torturous tunnel into the enlightenment chamber; it's a second chance for any seekers who were afraid, to slip right beyond the cosmic veil enwoven with the Shelanites. The demystification of Amalek must, ironically, begin by noticing how the Ishmaelites and Amalekites both range from: ⇛ A) Havilah (i.e. Yemen, off the Horn of Africa, to: ⇛ B) Assur (i.e. Assyria)---a spectral range measured inside the full contextual relations between Assur, Sur, and Gesur, i.e. Geshur (GENESIS 25:17-18, 10:7, 10:29, 1 SAMUEL 15:7, 27:8). Some who would follow the Talmudists, may concoct some cockamamie magic of their own, and misinterpret the full spectrums of Shem and Ham which pivot on Havilah, as a clue intended to equate either Arabs, or "race mixing," with Amalek, however Scripture goes way out of its way, to emphasize great race mixing right inside the Messianic line. Despite the popular fanciful notions of British Israelism and its ilk, the Hebrews were Semites---a diverse hybrid gene-pool bred at the center to the triple junction of the Afro-Eurasian landmass. Yet, when the Bible likewise splits the Table of Nations into three branches off Noah's trunk, the resulting tree is one of the greatest parabolic ruses of Divine revelation, for, somewhat counterintuitively, these branches are cultural branches, not racial branches. Key to this erudition, is the fact that the son of Noah named Ham is a satirical reflection upon a Pagan deity most closely associated with Syria, named Baal Hammon, best translated as Lord of the Burners, (i.e. Lord of the Braziers). The only "burnt" skin given a thumbs down reference in the name of Ham, is the charred skin of human sacrifices.

FIGURE (3): TIGHT ENDS TO SQUISH INTO: ANCIENT EGYPTIAN MAGIC "FOOT-MOLD," PARTLY RESTORED FROM THE COLLECTION OF THE MUSEO EGIZIANO TORINO (NEW KINGDOM, 1550-1080 BC). Magically exploited slaves are harnessed and ready for the stables. Sympathetic magic images of bound, abused, and tortured captives, were rendered upon the soles of Egyptian sandals. The Egyptian Pagans believed that rudely riding upon images of their state enemies provided magical animation to the ambulator, while trodding down the represented nations into check. Magic foot-molds were crafted in the belief that they also generated the same sympathetic magic power by merely portraying images of the real sandals. Such foot-molds were near the bottom rung in a brutal Pagan spell, involving real sadistic sacrifices of human beings, who served as magical effigies of nations who resisted Pharaoh. The majority of New Kingdom Egyptians were Mulatto Semites. Their magic sandals typically portray a lighter skinned Asian upon one sandal, and a Black African upon the other. The Asians depicted were typically Assyrians. The Egyptians styled the hairdos of these Assyrians in a Pagan spell, that cast all foreigners who flocked into the Nile Delta, in the magic mold of pinioned Rekhyt birds. The ideogram meaning "rabble," 'serfs,' and later all "common folk," was an image of the birds Egyptians called Reykht---Vanellus Vanellus---the lapwings which migrated to Egypt annually from Northern Europe.

FIGURE (4): PHARAOH RAMESSES STEPPED HERE: Faience tiles once tread upon in the royal palace of Ramesses III at Medinet Habu where they were discovered. They are bondage representations of two of Egypt's enemies: LEFT: CANAANITE, RIGHT: ASSYRIAN. Ramesses had the floors of his palace paved with such tiles in order that he might magically walk all over his enemies. The Canaanites were an intermediate mix between the more mulatto Egyptians to the south, and Syrians to the north.

The very ancient Syrian city Hama حماة‎, was the center of the state which lay over King David's northernmost border---the state of Hamath. Hear, at 2 SAMUEL 8:9-12, the Macedonian wordplay in the name of Toi-Melek Hamath תעי מלך חמת, the white Ham who ruled embarrassingly close to where the Aramaeans themselves originated. Then note the hidden apologetics in line 19 of GENESIS 10:15-19, and the proximity to Canaan's northern limits, of the other generic brand cans of Ham, in GENESIS (14:5), JOSHUA (19:28), and ZECHARIAH (9:2). Syria's Hama is tellingly just inside the furthest northern limit that the Egyptian Empire ever maintained in the Levant. Ancient Egyptian art definitively establishes that neither the Canaanites, nor Hittites, nor Cretans, were dominated by African genetics, yet because of the affinity these nations had for the milieu of Egypt's disgusting fertility cults, the Bible's riddling redactor chose to stem these states into the few nearby Black African nations which the text actually names. Despite the linguistic confusion afforded by the dark fertile soil of the mulatto Nile, and by the dark purple dye of the murex snail, the still burning "Hamitic" distinction makes no discrimination by color of birth, nor can it be used rationally to support such discrimination, for it merely charts a severe breakout of the most primitive and abhorrent religious practices masquerading as high culture---a very real historical development which had entered the Middle East up the Nile and across the Red Sea in the most grand fashion. This homicidal religious genre did not mature in Africa or among Africans, but in Crete, and in the ancient cities near the Levantine coast. From there, the "royals," (i.e. Amalek) marketed their refined black magic back into Afro-Semitic Egypt through the port of Tanit, and hence to all points in trade. A social disease is most effectively healed from its point of virulence.

THE DOGS IN DAVID'S HOUSE

The devices in the Biblical genealogies were crafted millennia after Semitic scholars already knew full well how superstitious bumpkins rudely trod on sacred tracts. The Divinely inspired text in GENESIS and 1 CHRONICLES expects that there will---without fail---be many humorless readers, who will refuse to heed the advice of the holy onomastic slap-stick, and who will therefore insist---with stomachs of steel---to continue their infallibly dizzy literalism. For them the verse at RUTH (4:12), provides plausible denial for what is otherwise a scribal holiday, proposing, that what at first glance might appear like missing or duplicate generations, if they seem more than a random tangle caused by coincidental multigenerational choices of the same names by close relatives (which is the deliberate suggestion of 1 CHRONICLES 2:9 & 2:25), and if moreover these duplicate favored family names appear magnified by what are more than mere random errors by copyists, well then, they can instead all be explained away by fathers having unions with their widowed daughters in law, if that's what floats their dead son's boat. Led under the clever power of this subtle suggestion in the deep read of RUTH (4:12), even a Calebite's union with his widowed mother in law can veil the weave of revelatory anomalies braided off his Bethlehem roots and issues (cf. 1 CHRONICLES 2:21-24, 42). This lead is not employed to patronize those readers who are self-deceived from having wagered their seriousness upon a ritual read, rather than upon a righteous read, for the parallel to David's generation of Perez posed by RUTH (4:12), offers both its wee simplistic surface meaning, in abnormal variants upon the Levirate union, yet also dangles the deeper penetrating, less Appalachian meaning, in the metaphor where Judah's unseemly origins, approach a dual legacy with half-brother Dan at ✰Timnah תמנה. If one listens very closely, one can hear the inspired text comment on its two audiences---of literal readers and literary readers---as it characterizes them by which story they choose to follow. One audience has earned erudition. The other remains hillbillies.

The generative knot is so beautifully loose, as to make one of its great summations equate ➊ Caleb, ➋ Hur חֽוּר׃ (ḥūr), and ➌ Ashur אַשְׁח֖וּר (’aš-ḥūr) in ➍ Bethlehem. Now, as will be trued within its political context later, this cipher deals with the dilemma over the all too obvious regional power role, that an already quite ancient Assyria אַשּׁ֑וּר (’aš-šūr), played into the post Exodus conquest of Canaan. On that, note the faux confusion regarding whether Hebron was conquered by Caleb (JUDGES 1:9-20, JOSHUA 14:12-13, 15:13-14), or conquered by the Ephrati Joshua (JOSHUA 10:36-37). The obnoxious bark unleashed over the Canaanites tied to David's tree, does not aim at relieving them of their humanity, nor, does it Yahweh fordid, secretly support Canaanite magical practices with a maze of madcap winks and nods. The Monotheistic revelation of sanity was a novel seed, planted in the most shell shocked front of a constant uncivilized world war managed with Pagan witchcraft. Mocking the Pavlovian response proved an effective remedy, as well as a smarting snare.

O' SUSIANA: O' DON'T YOU CRY FOR ME

Some of the motive behind this ornately knotted Bethlehem cipher-works, no doubt lays beyond Assyrian tangles, mixed with the Moabite roots of David, on into the origins of the Perezzites, the Kenizzites, and the Kenite allies of Moses (1 CHRONICLES 2:54-55, NUMBERS 32:12, JOSHUA 14:6, 14:14, GENESIS 15:18-20). If the origins of the tribes of Dan, Napthali, Gad, and Asher, are at all suspect because they are said to descend from Bilah and Zilpah---mere bondswomen to the Aramean sisters Rachel and Leah---well then Judah's origins are equally problematic because of his Canaanite wife Bathshua, and the later time-warp harlotry of the woman Tamar. Judah provides his wicked half Canaanite son Er with his heirs in the land of the date-palm, but they none the less go by the tribal name Judah. Veiled like a whore, Tamar erects herself at the conjunction junction, and inveigles Judah "by [batting her] eyes in a door by the road to Timnah" (GENESIS 38:12-14). Thus Judah is beguiled as he once again traverses his way back to Dan with the flock, since ✰Timnah תמנה lay on the border between Dan and Judah, and Timnah is allotted to both tribes by Joshua, as is Ekron (JOSHUA 15:10-11, 15:45, 15:57, 19:43-45, JUDGES 14:1, 15:6). Just in case the more lazy readers didn't take note of the flashy clues, the redactor hopes that there will not be, so many green sloths, as could ignore the fact, that when Jacob blesses Judah with his dying breaths, and calls Judah "a lion cub" (גּ֤וּר אַרְיֵה֙ יְהוּדָ֔ה, gūr ’ar-yêh yə-hū-ḏāh: GENESIS 49:9), Jacob is using the exact same device Moses uses to instead distinguish Dan, when, in his own last pronouncement, before his own death, Moses blesses Dan (דָּ֖ן גּ֣וּר אַרְיֵ֑ה, dān gūr ’ar-yêh: DEUTERONOMY 33:22). Alas. You can lead a sloth to the algaecide, but you can't make him scrub.

ABOVE FIGURE (5): GET A CLUE: Jacob's Blessings for Dan and Gad have context in Jacob's own birth and name:

כה ויצא הראשון אדמוני כלו כאדרת שער ויקראו שמו עשו

כו ואחרי כן יצא אחיו וידו אחזת בעקב עשו ויקרא שמו יעקב ויצחק בן ששים שנה בלדת אתם

"And the first [baby] came out all covered in redness like a coat of hair (fur, prophetic garment), so they called him Esau. Then after this came his brother, and his hand took hold of the heel of Esau, so they called his name Jacob." ---GENESIS (25:25-26)

The name Jacob יַעֲקֹב means 'Heel-puller,' ("heeler") from the denominative verb עָקַ֣ב meaning "to [bring another to] heel,” “to foil,” “to check,” based upon the noun עִקְּבֵי meaning “heel.” The redness אַדְמוֹנִ֔י (ad-mo-nee') of the firstborn Esau עֵשָֽׂו׃, refers to the root etymology of the reddish land of Edom אֱדוֹם (ed-ome'), with a gravid related root-parallel in the bloody דָּם (dawm), nature of the first "human," (or "mortal," "man") Adam אָדָם (aw-dawm'), and the soil from which he was "made" עָשָׂה (aw-saw). A signature type of scriptural wordplay, made via switched order syllabic doublets, engages the name Esau עֵשָֽׂו׃ (ay-sawv'), with the word hair שֵׂעָ֑ר (say-awr'), to dress a prophetic hunter caricature of Esau, in the Kenizzite suit on Caleb---whose daughter Achsah עַכְסָה (ak-saw'), is another choice phonetic tweak in the series. Called out, in an ancient big tent, wherein the musical appliances fastened upon on the harem's dancers originated in their bonds, this trade name Achsah עַכְסָ֥ה means “anklet,” “[foot] fetter,” or “tinkler”---an ultimate identifying tag which rings on the literary nature of all the genealogical tags exploited by the inspired narrative.

IS IT NOT WRITTEN THAT YE ARE GADS?

Danite Immortals are the prime movers, in this device wherein the inspired redactor contrasts the Blessings of Moses and Jacob as cipher. Dan's primacy in this key, is measured by how the redactor highlights Dan a second time, via use of the same device in a lion triple junction, to simultaneously uniform Dan's Monotheistic troops, together with soldiers of divine fortune in the Exodus converted Tribe of Gad (DEUTERONOMY 33:20). Scripture itself points at the Middle Eastern Pagan god of fortune named Gad (ISAIAH 65:11). The Semitic root gad meant "fortune" or "fate," and it was used as a generic word for "god" or "deity," owing to the belief that Pagan deities determined the fates of whatever realm of being was subject to their powers. Thus the god of an unforgiving desert plain, or of large rugged mountain, would be referred to as the "fate" or the "gad" of that place. A bilingual inscription in Palmyra, equates a later and greater Semitic deity Gad with the Greek goddess Tyche---local Olympian patroness of the civic fortunes of many a city. In each city state, in which this goddess (Greek Tyche, Roman Fortuna, Semitic Gad), was invoked to protect, she was depicted wearing a crown fashioned in a sympathetic likeness of that city's defensive walls. The Hebrew word gad גַּד means "luck," "fortune," or "destiny," from a root verb meaning "divide" or "mete out." It was a given name for soldiers who survived if "fortunate," while risking their lives for their "division" of the spoils. Dan דָּ֖ן literally means "judge" in Hebrew. Yet, via an association with himself, the last testimony of Moses taps the "lion" Gad, to Judge over Israel, tumble down the walls of Pagan mentality, and thereby take first spoils in a brainy segue to Dan (DEUTERONOMY 33:21), while earlier, the last testament of Jacob's lips, instead blew taps, giving the signature role of "Judge," to Dan alone. Jacob's profoundly trumpeted double entendre, blows Dan's downplayed leadership role, during more than one Exodus in arms:

"Dan will judge his people as one of the Tribes of Israel"

---GENESIS (49:16) (Jacob's Blessing foretells of the JUDGES period.)

Dan will judge the Israelites as an Israelite, though his power advanced from the frontier port of Japhet. Judah is inside Dan, while Bethlehem of Judah is still in the hands of the Jebusites and their Philistine allies (2 SAMUEL 23:13-15). Ibzan is from the Bethlehem named in JOSHUA (19:15).

On these testy lots of sod, three times is much more than a charm, and in a nod to confirm there is a deliberate mystery hidden in the shell games played with spins upon the location of David's Bethlehem, these tangled Hebrew riddles shuffle on to involve Bethlehem in a controversy over the location of Rachel's tomb. Rachel dies giving birth to Benjamin as a consequence of surreptitiously bringing her father's foul idols into Israel (snafu: GENESIS 31:19, 31:32, 35:16-18, 3:16; cf. עצבונך "your sorrow" @ 3:16 with בן אוני, Ben Oni i.e. "Son of Sorrow" @ 35:18). The grand riddle associates Rachel's capital punishment with Bethlehem, at GENESIS (35:19-20), which has three possible slightly variant translations:

יט ותמת רחל ותקבר בדרך אפרתה הוא בית לחם

➊ So Rachel died and was buried on the road to Ephrath---it Bethlehem (or)

➋ So Rachel died and was buried on the road to Ephrath---she Bethlehem (or)

➌ So Rachel died and was buried on the road to Ephrath---he Bethlehem

---GENESIS (35:19)

The third person pronoun הוא is of indefinite use. Usually it would be neuter or masculine, but---very conveniently for this root riddle thread---this pronoun הוא is used elsewhere in the Masoretic text in reference to a feminine subject or object. This rare use is called a quere perpetuum, and by convention, such feminine use of הוא is taken as an archaic spelling of the feminine pronoun הִיא, which is pronounced in place of the quere perpetuum during recitation. The fruitful meanings multiply like people. Ephrath is a place (GENESIS 48:7), or Ephrath is a woman (1 CHRONICLES 2:19). Bethlehem is a place (1 SAMUEL 20:6), or Bethlehem is an odd name for a man (1 CHRONICLES 2:51, 2:54, 4:4), while this man whom some outrageously call "Bethlehem" (i.e. 'Abode of Food'), is the fruit that descends from the womb of the woman Ephrath (1 CHRONICLES 4:4). Both names Ephrath and Bethlehem relate to fertility. The riddle against Pagan magic therein, is revelation vital to the survival of the human race. Jacob's Pillars at Beth Lehem בית לחם and Beth-Elohim בית אלהים are doublets (GENESIS 28:17-22, 35:19-20). The name "Rachel" means "ewe"---a female sheep (SONG 6:6).

Here with Rachel's death, Bethlehem and the name Ephrath begin their close association without either place being definitively located, except for their context within Jacob's itinerary on the road from Beth-El in the Hill country of Ephraim. The vague use of the third person singular pronoun הוא reflects the genealogies in 1 CHRONICLES (2), and (4), for once again the reader can not be entirely certain if the text emphasizes a place, or characterizes the situation in reference to people, or to groups of people, who are associated with places which are perhaps named after, or for, such people. It should escape no one that Jacob and Rachel just left the territory which would become the land of the Tribe of Ephraim, and that the boy named Ephraim, who gave his name to that tribe, would soon enough be born in Egypt to Rachel's only other son Joseph.

One is perhaps deliberately tempted by GENESIS (cf. 35:16-18, 35:24 & 35:26) to find a way to associate Bethlehem with Aram in some time-frame, but the prior narrative overrides this suggestion for Jacob's era, whereas the significance given to Bethlehem no doubt issues from the fact that Bethlehem marks the birthplace of Benjamin (Ben Yamin), the only son of Jacob who was born inside Israel, though he was conceived in Bashan or Gilead (GENESIS cf. בנימיך׃ at 35:18, חימי׀ at 13:8-12). Since Rachel dies giving birth to Benjamin, one would obviously be expected to favor a Benjaminite location for Bethlehem (1 SAMUEL 10:2). The Ramah which Jeremiah suggests is near Bethlehem (JEREMIAH 31:15), thus would appear to be the Benjaminite Ramah on the border with Ephraim (JOSHUA 18:25, JEREMIAH 31:5-20), whereas there is no Ramah noted for Judah. Thus if this Ramah changed hands, it was taken by Ephraim from Benjamin after the civil war which JUDGES blames upon the Sodomy that kills the Levite's concubine at nearby Gibeah (JUDGES 20:44-48, 1 SAMUEL 1:1-2, 1:19-20). Even if there were separate coexisting Ephraimite and Benjaminite Ramahs, both were none the less located near Bethel in the Hill country of Ephraim, near the border of Benjamin, which makes the equation linking an "Ephrath" and Bethlehem all the more intriguing. Any conjecture that the Ramah of JEREMIAH 31:15 was taken from Benjamin by Judah, is deliberately dissuaded by: ➊: Judah's set up for failure in God's vengeance on Benjamin (JUDGES 20:18-26, cf. 18:27), ➋: the fact there is no Ramah anywhere noted in Judah, ➌: the fact that the Bethlehem of Judah is to the south of Jerusalem, not to the north.

JUDGES holds the key chapters where the name Bethlehem is most closely modified by the name Judah:

A) In the PARABLE OF MICAH'S IDOL (JUDGES 17:1-18:31):

1) A Levite, is from "Bethlehem of Judah"

2) He works for Micah in the "Hill country of Ephraim"

3) Micah's idols and the Levite are taken by a Danite force to Napthali.

B) In the related segue of the PARABLE OF THE LEVITE'S CONCUBINE (JUDGES 19:1-20:48):

1) A Levite, is from the "Hill Country of Ephraim." He is on his way home to Beth-El.

2) He takes a concubine from "Bethlehem of Judah," who is raped and killed in a parallel to the Sodom Parable.

3) This results in the near total destruction of the Tribe of Benjamin.

Regarding the 600 Danites who set out from Micah's house in the Hill Country of Ephraim, these are once again Danites who are noted natives of Judah (JUDGES 18:2, JOSHUA 15:33, 19:45), but this is a Judah located inside Dan, not vice versa, while Dan is relocated inside Napthali via the device of the migration in the Parable of Micah's Idol--a migration which is in the opposite direction of the "leap out of Bashan" described by the Blessings of Moses in DEUTERONOMY (33:22).

All these anomalies are woven together over the puzzle pieces which note Joshua allotting a Bethlehem to Zebulun, but not allotting a Bethlehem to Judah. The prophet Micah, who railed against idols, lived centuries after King David. This later day saintly Micah, relates the absence of Bethlehem among the clans of Judah listed by JOSHUA (15), when he speaks of a king once again going forth out of Bethlehem:

א ואתה בית לחם אפרתה צעיר להיות באלפי יהודה--ממך לי יצא להיות מושל בישראל ומוצאתיו מקדם מימי עולם

But out of Bethlehem Ephratah, youngest among the clans of Judah, shall he arise to be Israel's ruler, whose arisings are ancient---from the cycles of eternity.---MICAH (5:2) (the literary meaning relates how the true spiritual food and fertility continually arises and fights the baneful Pagan mockery of nourishment, virility, and spirituality.)

Bethlehem of Judah can be the "youngest" among the clans of Judah, because Caleb is the youngest of the three Judahite sons of Hezron (1 CHRONICLES 2:9, 2:42-54). But wait a minute---David descends from Hezron's middle son Ram, and Ram's progeny have no noted association with Bethlehem of Judah until Boaz (1 CHRONICLES 2:9-12, 1 CHRONICLES 2:25, RUTH 2:1-4:12). That is unless, just oddly enough, the two men named Salma are one and the same man, charted where he sat in two different branches of the family, for then Nashon is another name belonging to Hur, and the man strangely called "Bethlehem" is thus Boaz (1CHRONICLES 2:11, 2:50-54, 1 SAMUEL 17:12). The SEPTUAGINT cuts this line of MICAH (5:2) off from its root in these genealogies, when it interprets צָעִיר֙ ("youngest") as "insignificant" or "littlest" via the less specific root צָעַר:

ΚΑΙ σύ, Βηθλεέμ, οἶκος τοῦ ᾿Εφραθά, ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν ᾿Ιούδα· ἐκ σοῦ μοι ἐξελεύσεται τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ ᾿Ισραήλ, καὶ αἱ ἔξοδοι αὐτοῦ ἀπ᾿ ἀρχῆς ἐξ ἡμερῶν αἰῶνος.

And you oh Bethleem, House of Ephratha, are very few in number to be among the thousands of Judah, One from you will come forth for me, to become ruler in Israel---SEPTUAGINT version of MICAH (5:2)

("youngest" in the Hebrew has been changed to mean tiny in size)

Bethlehem of Judah can hardly be considered insignificant with respect to its size or fame. Just as the Greek tweak that misrepresents the hamlet's magnitude, directs the reader away from the related root riddles in the genealogies, the obfuscating Greek transliteration "Bethleem," removes the letter ח (the ch sound), to cut this entire thread off, from its prime root, wherein the flock shepherded out of Egypt grumbles over the "bread from heaven." Here the SEPTUAGINT has every sign of a work metered by leprous men made blind by Pagan magical thinking, men who therefore measured the scripture as an overdone anti-magic spell in need of undoing, instead of realizing that the Word is a cosmic revelation necessary for survival of the species. When Josephus quotes MICAH in his own Greek, he rebuffs the guile of the "Seventy" translators before him:

Καὶ σύ Βηθλέεμ γῆ Ἰούδα οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ

And you Bethleem land of Judah, are by no means least among the rulers of Judah. Out of you will go forth a ruler who will shepherd my people---the Israel.---MATTHEW (2:6) quotes off MICAH 5:2 in Greek. (the SEPTUAGINT's suggestion, that Bethlehem is notable because of a tiny size, is directly rebuked, while the ambiguity regarding the onomastic classification of Bethlehem is reinstated and reinforced)

The direct comment here upon the SEPTUAGINT, is made clearer by the fact that the Gospel, in all eight references to Bethlehem, always follows the SEPTUAGINT's transliteration Βηθλέεμ ("Bethleem"). On the other hand, the historical works of Josephus---his WARS, and ANTIQUITIES---give no less than seven different transliterated forms which render "Beth-Lehem" into Greek. Among these is the sour "Beth-Lemon," which Josephus modifies three times as ἀπό Βηθλεμων, wherein the more inquisitive seeker will not fail to notice a jumble, whereas ἀ Βηθπόλεμων means "first House of War."

LEMONS AND RUMORS OF LEMONS

Since Bethlehem is wound up tightly into so many of the prime riddles of the Old Testament, Bethlehem is clearly a place too important to be snubbed by the Hebrew redactors of JOSHUA (15). The Bethlehem of Judah is undoubtedly the greater city in size, age, and general history. In the Amarna Letters, Abdi-Heba of Jerusalem complains to his Lord Pharaoh that Bethlehem had become a Hebrew stronghold as early as 1330 BC. So why do the Bible's puzzling narratives suggest Bethlehem is on the border between Benjamin and Ephraim? And why does the Bible's riddled gazetteer point at Zebulun?

The Bethlehem of Zebulun becomes more anomalous once one decodes the preeminence of Zebulun in the roster wherein 1 CHRONICLES (12) gives an accounting of the nativity of David's forces at Hebron. Far off Zebulun sends 50,000 men to install David as king---more than any other tribe. Benjamin sends the least---only 3,000 men. From these counts one is expected to identify who were the challengers in this tribal war fought for royal dominance. Zebulun's mastery is not championed out loud, but hidden mutely in a tangled narrative, and only accessible to the curious and industrious. The explanation which the seeker is prompted towards, to answer why Judah musters only a paltry force of 6,800 men to install their supposed blood-brother David, is that until early in the Neo-Assyrian Period, Judah, as a cohesive unit of ethnicity sharing strong bonds of origin, does not exist Per se. All of the Levant that met with the Hebrew conquest was highly Balkanized, with perhaps no portion of it more immiscible to the invaders than the hills and plains within the large borders allotted to Judah. Thus the pool of native men David can call on from within the borders defined as Judah is minimal. Hence there is no mention of Judah in the Song of Deborah (JUDGES 4:1-5:31), and the wild card shuffling Judah inside Dan is the arch-key to Joshua's allotments (JOSHUA 19:45). The way in which duplicate place names are exploited to construct the literary puzzle is well illustrated by the geographic address JUDGES gives for Deborah's seat:

She held court under the Palm of Deborah, between Ramah and Bethel in the Hill country of Ephraim.---JUDGES (4:4-5)

Here once again, the post-exilic redactor piggy-backs onto his Bethlehem puzzle, incorporating the tags: A): Ramah, B): Bethel, and C): the Hill country of Ephraim. Bethlehem---the House of Bread (בֵּ֥ית לָֽחֶם׃, Beth-Lehem)---is ground zero in the parabolic tribal myth of Israel's origins. The fouled up birth of the patriarch to Saul's tribe Benjamin is remembered there. The Tribe of Benjamin is almost completely destroyed because of a later great sin with the Levite's Bethlehemi concubine. Yet Benjamin rises from almost nothing to give Israel its first king. Everything pivots on the Bethlehem tent peg, even though it is a movable feast. This Parable of the Twelve Tribes is an ornate accretion of riddles which ciphers the Divine historical record. This cipher is nowhere in error---it is about mincing the meanings of words and resolving them within their contexts. Nor is the record truly deceptive. Tribal deception is perpetrated and perpetuated by those who insist upon the simplest answer within their xenophobic fantasy matrix of myopic and disingenuous context. Nowhere does Scripture claim that juvenile deluding will forge compacts with the power to meet the darkness on the face of the deep. Man must rise above himself if he aims to comprehend God's countenance and survive. The instruction will not be dumbed down. God does man great favor by making His inspired Word difficult to grasp. At root Zebulun means "chief," and the preeminence of Zebulun's role during David's forceful royal installation at Hebron, is matched by the equal preeminence of Zebulun's role in the monumental battle with the Canaanites of Hazor, recounted in the Song of Deborah (JUDGES 4:10, 5:14, 5:18).The preeminent role of Zebulun and Napthali at Hebron, helps resolve some focus into the shifty Galilean provenance of David's wives:

➊ Ahinoam from Jezreel (1 SAMUEL 27:3) There is certainly wordplay involved between her name Ahinoam, meaning "Brother of Pleasantries," and her father's name Ahimaaz meaning "Brother of Anger" (1 SAMUEL 14:50). Other than the suggestive juxtaposition of 2 SAMUEL 2:2 and 2:9, there is no more specific indication as to which Jezreel Ahinoman is from, whether it be the Galilean Jezreel (2 SAMUEL 2:9, JOSHUA 17:16, 19:18, or whether it be the reported Judean Jezreel (JOSHUA 15:56). On the name Ahimaaz see 1 KINGS 4:15.

➋ Abagail of Carmel, widow of the rich Calebite Nabul; Abagail bears David's son Daniel (1 CHRONICLES 3:1, cf. JOSHUA 12:22, 19:11, 19:26, 21:34, 15:55, 1 SAMUEL 25:2-3, JEREMIAH 50:19, MICAH 7:14. The evidence in the Hebron context of the narrative would seem to preclude the otherwise more famous and fertile Galilean Carmel, but the pairing with Jezreel is provocative, especially in light of the pairing of a Galilean Carmel and Gilgal at JOSHUA 12:22, with a Judean Carmel and Gilgal at 1 SAMUEL 15:12. Note that Caleb means "dog," and Nabul means "fool." There is little reason, to think a shepherd could not get just as rich off the grass near Hebron, as he could on the wet slopes south of the Carmel Ridge Fault. This slip fracture separates Carmel from the tectonic deformation in the highlands of Galilee, where the ends of the Lebanon and Anti-Lebanon Mountains meet. 1 SAMUEL 25:11.

➌ Maccah from the Kingdom of Geshur---which was at Bethsaida (JOSHUA 13:13; note that Geshur was allotted to Mannaseh, and Moses speaks of Dan leaping out of Bashan (at DEUTERONOMY 33:22^约翰), which is a move in the opposite direction of the mythic Danite invasion posed by the Parable of Micah's idol.

➍ Saul's daughter Michal who was remarried to "Palti son of Laish who was of Gallim," (1 SAMUEL 25:42-44, 2 SAMUEL 3:15). Laish is the archaic name for the city of Dan (JUDGES 18:7, 18:14, 18:27, 18:29), while ISAIAH 10:30 repeats the Laish/Gallim pairing where A): Laish is unambiguously a fairly distant place, B): Gallim smacks like the name of a people, and C): Anathoth rounds out the local riddle with an additional name that could belong to either a person or a place. The greater riddle is finished with the wordplay spun upon Laish at JOSHUA 19:14, where the archaic name for Dan is twice given instead as Lashem (La-Shem). This twists into the Shebeul thread, via the tag Ladan (La-Dan) soon visited by this legend to the secret Biblical map.

The name Zebulun, derived from the verb zebul, is commonly under-translated with reference to the verb: to dwell, paired to the noun: the dwelling; the Assyrian root is more accurately reflected in English translations which give: exalt, whereas raise in stature (cf. zibeleni at GENESIS 30:20), seat high, or even enthrone (cf. zebul at 1 KINGS 8:10-16), all better serve both the Biblical connotations, and the core Assyrian root Baal. In Ugaritic texts the identical derivative word zebul---zbl---means chief or 'prince,' and the Baalzebul is the Chief Baal, or Lordiest Lord. Thus Leah names her proverbial son Zebulun, i.e. "Chief," because having born to Jacob a sixth son, Leah was assured of becoming the chief-wife, since Leah gave Jacob as many male offspring as all his other wives combined. Now some who would read the entire Patriarch Parable in a most shallow manner, would see in Leah's proverbial son, the embodiment of an effort to hide the role of Zebulun in the creation of Israel. However this present exposé will gradually point the seeker towards the more reasonable truth, whereby the coded record, with all its faux-contradictions, is unzipped as a testament left behind to preserve a record of Dan's triumph in the Middle East, with a satire composed of an ornate weave of riddles, wherein Zebulun ultimately ciphers Assyrian roots entangled in Dan's role as chief of Israel. Zebulun's younger sister was Dinah---a name indistinguishable from the English Dana in that it is simply a female form of the male name Dan. Truth is, that the Sea Peoples incursions, Exodus, and the Ephraimite Joshua's conquest of Canaan, can not be understood without weighty consideration of the contemporary geopolitical aims of the Middle Assyrian Empire. The role Middle Assyria played in the establishment of Israel, becomes extremely problematic after the Neo-Assyrian Empire destroys Israel. Jesus, the exalted Rabbi from Nazareth in Zebulun, speaks in the context of all this difficult to swallow history and etymology, when He complains about the persnickety slur Βεελζεβούλ (Baal-Zeboul) in MARK 3:22, MATTHEW 10:25, and LUKE 11:18-19. This riddle in this pericope can not be fathomed until one understands that root words used to describe false Pagan gods could never be completely divorced from the lexicon used to describe the true God really behind the entire cosmos. The Canaanite terms El and Elohim used generically for God and Divinity in a Yahwehist context are the proof of this. While El's high cult was destroyed and his monikers completely assimilated early on, the Baals, fed by grass roots, held on in their "high places." Locals continued to make supplications at cult centers ancient to the natural environment. 1 KINGS 8:13 recalls Solomon addressing the House of Yahweh בֵּ֥ית יְהוָֽה׃ (Beth-Yahweh: 1 KINGS 8:11), by the name House of Zebul בֵּ֥ית זְבֻ֖ל (Beth-Zebul: 1 KINGS 8:13). However by the time of Jesus, those who did not comprehend the moral imperative that required the riddled Biblical satire, would only react to the related wordplay cipher in the character "Shebu-El." with loathing. Thus for this abstract on Zebulun to remain summary, it must end with this---a tease in prelude to an ensuing cluster of cited anomalies which give context to this homophone of 1 CHRONICLES 23:15-16 and 1 CHRONICLES 26:24: "Shebuel son of Gershom son of Moses." Note that Moses is censored with Mannaseh in JUDGES 18:30,约翰 where it is revealed that:"Jonathan, the son of Gershom son of Moses, and his sons, become priests to the tribe of Dan until the day of the land's captivity."约翰

➋ Is Jesus from: Capernaum, with a Nile branch into Gennesareth? (MARK 2:1, MATT 9:1)

In the Old Testament this locality is called Kinnoreth (JOSHUA 19:35), meaning "Place of the Harp," from kinnor (1 SAMUEL 16:23). The SEPTUAGINT transliterates the name into Greek directly as Κενερὲθ (Kenereth). By New Testament times, local Greek usage had morphed into Genesar (MATTHEW 14:34, Pliny, NATURAL HISTORY 5:15:15, 1 MACCABEES 11:70). The extended form Genesareth found at LUKE 5:1, has its only other early attestation at WARS 3:10:8, where one may note that "Happizzez" is ciphered with a tale about a Galilean Coracin fish used as rebus to a bilingual Egyptian/Latin pun for "Nile Fish": H'pi-pisces {pis' eez}. Note moreover that Capernaum was Simon Peter's hometown, and when Jesus gives Simon the comical name "Peter," {the Latin/Greek "Petros": i.e. "Pebble"} it is via the Aramaic "Kepha": "rock," which is given in three variations: Κηφᾶ {Cepha: 1 CORINTHIANS 1:12}, Κηφᾶν {Cephan: GALATIANS 1:18}, and Κηφᾶς {Cephas: JOHN 1:42}; when Josephus speaks of Capernaum in WARS (3:10:8), and LIFE (72),** he also uses three variants: Capernaum, Capharnaum, and then the odd Κεφαρνωμόν,** i.e. Cepharnome, which is an Aramaic/Latin pun for "the Name of Peter,"--the very Apostle who lived there; **this is clearly what Whiston read from his mss. in 1737, despite Mason's rebuff by his catalog of mss. in 2003.)

➌ Is Jesus from: Bethlehem of David, ruler from Dan to Beersheba? (JN 7:41-42, LK 2:4-20, MATT 2:1-2)

JUDGES 19:1-20:3, JOSHUA 19:15, NEHEMIAH 7:26, 1 SAMUEL 10:2, JEREMIAH 31:15, MATTHEW 2:16-18, JOSHUA 18:21-25. Note there is a place called ויהד, "Judah" inside Dan (JOSHUA 19:45), while the similarly surrounded location of Beersheba---home of the Simeonites---confirms the placement of an entire tribe inside Judah (JOSHUA 19:1-9).

➍ Is Jesus from: The House of Solomon? (MATT 1:6)

In MATTHEW's genealogy, Jesus descends from famous King Solomon.

➎ Is Jesus from: The House of Nathan? (LUKE 3:31)

In LUKE's genealogy, Jesus descends from King David's obscure son Nathan, Solomon's older brother, who never reigned as king.

➏ Is Jesus from: The House of Levi?

Nazareth was a Levite settlement, and Mary's cousin Elizabeth was a Levite: LUKE 1:5, LUKE 1:26-27. See LUKE 3:23-25, where Ἰανναὶ, i.e. Jannai, is the Hasmonean Levite King Alexander Janneus, who built Gamala, and was a relative of Josephus son of Matthew. The Pharisees did not consider Levites eligible for kingship.

Can an all of the above Messiah be a "good thing?" Or is His sword nothing but double-edged trouble, delivering vengeance with zealous brain-teases strait from the ironically humored Lord of Hosts? This multiple choice transition is an ideal place to mention in passing the exilic midrash of JUDGES 17-18, whereby the Danites reputedly relocate from the edge of Ephraim to the edge of Bashan after kidnapping a Levite from Bethlehem (cf. MICAH 5:2), yet thereafter the native priests of the Danites are said not to be Levites (the descendants of Aaron who built the golden calf), but instead Gershomites (who descended directly from Moses himself). The Galilean origins puzzle returns to Dan, via a Nazareth thread that Josephus hems into the margin of MATTHEW. Here Jesus is tagged to Danite Samson, by comic Greek wordplay in a pun between Nazarene (Ναζωραιος) and Nazarite (Ναζιραιος):

And [Joseph] having returned (καὶ ἐλθὼν)

He made his home in a city called Nazareth (κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ·)

So what the prophets had spoken would be fulfilled (ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν)

[Namely] that: "He will be called a Nazarene" (ὅτι Ναζωραῖος κληθήσεται.)

--MATTHEW (2:23)

This gag is crafted to be easily perceptible to a Greek speaking Jew. By all others, it was understood only with a difficult study, now greatly eased by the online resources of the digital age. Neither the place-name Nazareth, nor the word Nazarene meaning "from Nazareth," are found anywhere in the Old Testament. Nor does the Galilean general Josephus ever explicitly mention Nazareth among the 45 Galilean settlements he names in the historical works given his open autograph—his ANTIQUITIES, WARS, and LIFE. This mysterious silence is keyed to the unthinkable failure of all four Gospels to ever mention Sepphoris, which 'overshadowed' the tiny enclave of lowly coursed Levites in Nazareth, for whom there was no room in the inner chambers. The Levite Hapizzez house suddenly did not have enough bread to matter in the new Herodian topography.

Despite the traditional location, some scholars doubted that there even was such a place as Nazareth in the first century, until an inscription of the town name was found in Caesarea-Maritima on a fragment of a third century plaque from a synagogue, which listed the home towns of each of the Levite courses. The question of whether the obscure course of Hapizzez was settled in Nazareth before or after 70 AD, is reflected in the archaeology, but even those whose paradigms need a Levite-free Galilee preceding the great evacuation before 70 AD, must still admit that it is not credible under their own postulates, to reason that the Hapizzez clan would christen this small village with the name Nazareth after the publication of the Gospels circa 80 AD. Moreover, the list associating Levites with Nazareth was already known from its preservation in the works of the Byzantine era Hebrew elegist named Kallir. In his elegy regarding the destruction of the Temple by Titus Caesar on Tisha B'Av (August 30, 70 AD), Kallir's association of the 18th Levite course of Happizzez with Nazareth reads:

ובקעןי ארע נזרת משׁמרת נערת

Unto the ends of the earth was dispersed the priestly class of Nazareth
--Kallir, LAMENTATIONS: TISHA B'AV (cf. ACTS 1:6-8, PSALM 22, Patricio: CONFESSIO 1)

FIGURE (5): One of three fragments from inscribed plaques listing the Levite courses from Caesarea-Maritima. The Levite abode "Nazareth" is highlighted.

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As a lamentation for the Temple's destruction, Kallir's elegy suggests the Happizzez did not relocate to Galilee after the Temple's destruction, but instead went into captivity and exile upon Rome's reconquest of Israel. Archaeology tells us there was a village at Nazareth in the time of Jesus; all evidence and reason points to the name Nazareth for this village at the time of rebellion from Rome. There is revelation of authority in the fact that the odd epithet Nazarene tellingly signs all four Gospels with the very same back-roads, fringe-town, snap-shot from the youth of the Galilean savior. The author of all four Gospels (Josephus) did not invent this place Nazareth due to any bad research regarding some Semitic rooted N-T-Z-R epithet given to Jesus. The fishy gospel author is not caught extrapolating on a onomastic misunderstanding, or in an unconscious scriptural gaffe; the demanding gospel author is deliberately coining high-brow wordplay to catch a certain segment of his audience. Levity is married to gravity.

The standard humorless interpretation of the Biblical literalist, relates MATTHEW's prophetic Nazarene reference solely to ISAIAH:

A shoot will spring up from the stem of Jesse

His roots will bear a branch (נֵ֫צֶר, netser = branch)

In it will reside the spirit of Yahweh

--ISAIAH (11:1-2)

The first thing that must be emphasized right off, is that if this passage of ISAIAH were the sole resolution of MATTHEW (2:23), then the translation out of Hebrew, into Greek or any other language, could have little to do with the lowly hick-town Nazareth. Ironically, the anticlimactic outcome is something like "For He shall be called a Branch נֵ֫צֶר, (Davidian?)." The first century man, that would risk his neck for his brother man, was indeed exemplified in the name of "Jesus," yet the native prophecy concerning Jesus: "For He shall be called Shaft (or a Brancher?)," hardly fits the unbiblical trinitarian dogma whereby the literalist professes, to believe that only two incarnations of Jesus are the be all, and the end all of the Messianic plan. Even the literalist must agree, Jesus is much bigger than a Branch Davidian.

Such horticultural limits lack a certain elegance regarding the mystery in the Savior's domicilic moniker, no matter how any otherwise self-professed literalist might prune this branch into idolatrous topiary. Meanwhile, many Jews have wrongly judged the Gospel author of being ignorant of Hebrew, and ignorant of the Torah, all because of this deliberate comedy of faux-errors, on top of all the other divine tongue in cheek extremes of its author's black humor. Such rushes to judgement ignore the more elegant and direct cross-reference that fits MATTHEW's citation of prophetic foreshadow:

A certain man of Zorah whose name was Manoah

Of the family of the Danites

Happened to be childless

For his wife was barren

A messenger of Yahweh appeared to the woman

And said to her:

"Behold, though you now are barren and have bore no children

You shall conceive and give birth to a son

So you must be watchful

I implore you not to drink any strong wine

Or eat any unclean thing

For behold, you will be given a son

And no razor shall touch his head

For the boy shall be numbered a Nazarite from the womb (He will be called a Nazarite)

And He shall begin to deliver Israel from the power of the Philistines" (He will be a Savior)

--JUDGES (13:2-5)

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Reubens on the Herculean Prophecy of Samson and Delilah.

FIGURE (7), LEFT: Roman idol of the deified Livia-Julia reflecting the Sabine fertility goddess Opis. RIGHT: A cameo of Livia-Julia adores a sacred image of her deified deceased husband Augustus-Caesar, while she holds her three signature wheat shafts, here again tied to pomegranate/opium blossoms. During the reign of her son Tiberius, Livia-Julia engineered the growing infrastructure of the Imperial Cult which she had begun instituting with her husband Augustus before he died in 14 AD. The sons and grandsons of Great Herod who were appointed by Caesars to reign in Israel after Herod died in 4 AD, had been groomed in Livia's house, and in the houses of her relations in Rome. Livia was a close friend of Great Herod's sister Salome since the time of the Roman civil war, and Livia personally inherited this elder Salome's palatial estates and extensive date plantations in Israel. There Livia-Julia partied with Herodias and her infamous little daughter Salome II. While Jesus was in his twenties, the Imperial city of Tiberias was built in honor of Livia-Julia's son Tiberius-Caesar, in a Galilee that was ruled for Rome by Herodias and Herod-Antipas. While Livia-Julia traveled back and forth between her sumptuous palaces in Rome and Israel, the Tiberias city projects rose with an aim to rehabilitate the brother of Herodias, who was Livia's step-grandson of sorts—Herod-Agrippa the First. As agoranamus of Tiberias, this Herod-Agrippa conducted official business under idols of Caesars, in a new capital of Galilee named "Tiberias" for Tiberius Caesar, built on the shores of the Sea of Galilee (viz. Sea of Gennezareth), which was renamed the "Sea of Tiberius" (Mare di Tiberiade) in honor of this Pagan Roman dictator of faux-divinity. It was clear that the colossal idol Daniel foresaw in Nebuchadnezzar's dream was stomping its idolatrous footprints into Israel. What would Jesus do? THE BIBLE FOR ZOMBIES explains how novel lines in the Gospels are cued to lines in the historical works of Josephus, to code the record of how the Galilean destroyed Roman idols in a reprise of Danite Samson's destruction of Philistine idols.

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Recognition of a deliberate pun between Nazarene and Nazarite, negates any need to accuse the gospel author of ignorance and inelegance. This faux-error is employed as a comedic literary device of the utmost seriousness. Under the gravid chuckles, the savvy reader is supposed see the severe parallel between the Philistine Temple of Dagon, and the Pagan Temples that Rome's cannibal elite inserted into Israel to establish themselves as the necrotic living gods of a new Roman age. Rome's Herodian client kings built Pagan temples for Caesar's worship at:

Samaria (renamed Sabaste for divinized Augustus Caesar before the time of Jesus.)
Tiberias (built for demigod Emperor Tiberius Caesar in Galilee at the time of Jesus.)
Bethsaida-Julias (built for demigoddess Empress Livia-Julia Augusta on Galilee's border at the time of Jesus. LUKE dates the beginning of His ministry to the date of her death and expected deification.)
Caesarea-Philippi (built before the time of Jesus for Imperial cult worship near the ruins of the ancient city Dan.)
Caesarea-Maritima (with colossal statues of Caesar and the goddess Roma on the Mediterranean seawall before the time of Jesus, and later with a Tiberium, built for the worship of Tiberius Caesar by Pontius Pilate at the time of Jesus.)
Sepphoris (recoined "Autocratoris" i.e. 'Dictatoropolis', for the Emperor and his lackey, just as Joseph takes Jesus out of the hidden Nile to be reared in Nazareth, a small enclave less than five miles from this newly fortified city of Sepphoris.)

Former Philistinian Allies Almost Saved By A Reddish Hair?
Wait !!! What's With All The Hairy Curls In This Kinky Literary Authority?

The tangled Nazarite weave, gets braided more ornate and comedic, with Gospel references to Jesus as a wine-drinking teacher, who cultivates metaphors likening Israel to Yahweh's vineyard. The Gospels contrast this with their portrait of John the Baptist as the true observant dedicate. Cousin John's nativity story is the one that closely parallels that of Samson's birth narrative, and we come to more about where Jesus is coming from through the identification of His cousin John as the Elijah who was foretold to come again. This Nazarene-Jesus/Nazarite-John split thread ties a decorative criss-cross bow; the fancy loops wink to confirm the deliberate comedy of faux-errors Joseph lets loose via "Nazareth." John, the cousin of Jesus, is related to Moses on both sides of the family:

There was a priest named Zechariah, who belonged to the priestly division of Abijah.
His wife Elizabeth was also a descendant of Aaron...
They had no children, because Elizabeth was barren... (like Samson's mother ... and like Sarah)
An angel of the Lord appeared to him, standing at the right side of the altar of incense...
The angel said to him: “Do not fear Zechariah; your prayer has been heard.
Your wife Elizabeth will bear you a son, and you are to give him the name John... (JUDGES 18:30)约翰
Many will rejoice because of his birth, for he will be great in the sight of the Lord.
He is never to take wine or other fermented drink.
And he will be filled with the Holy Spirit even from birth. (He will be a Nazarite from the womb)
He will bring many of the people of Israel back to the Lord their God.
And he will go ahead of Him in the spirit and power of Elijah.
To turn the hearts of parents towards their children***. (cf. MALACHI 4:5)

--LUKE (1:5-17)

Why are the disciples of John often fasting and praying
Like those of the Pharisees
While yours [Jesus]
[They] eat and drink!

--LUKE (5:33)

The Son of Man came eating and drinking
And they say look!
[He is] a gluttonous man!
And a wine-bibber!

--MATTHEW (11:18) (cf. LUKE 7:33-35)

There is precision to this phonetic joke addressing Jesus as a Nazarene not a Nazarite. Literary parallels are not only used to mirror common vectors, but they also are used to contrast foils. The literary treatment of the new Passover covenant of the Galileans, uses bread and wine to symbolize flesh and blood sacrificed in a century-long series of rebel military actions, fighting against a Pagan Roman occupation which was turning the poor majority of Israel's Jews back into slaves, both real and virtual. The Last Supper is a satire of the Dionysian rites practiced all about the Galileans, not only locally by wealthy Pagans of Sepphoris and Caesarea-Philippi, but celebrated by hedonists throughout the flesh-trading Roman empire. The Pagan sites at Autocratoris-Sepphoris, Bethsaida-Julias, and Tiberias, were planted in Galilee to please an empire run by a family Bacchanal. The frantic orgy of consumption and cultural obliteration emanating from this crude finned mafia, was resisted by calmly thought out rites of patriotic blood. Jesus is the foil of the lecherous Emperor Tiberius Caesar:

Tiberius was harsh in his manner and disposition

And was easily overcome with wine

Hence the Romans used to call him Biberius

Which with them means "a wine-bibber"

--fragment from Cassius Dio’s ROMAN HISTORY (63:f3)

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FIGURE (9): 1961 turned over epigraphic proof that confirms Tiberius Caesar's cult was active in Israel during the career of Jesus. Italian archaeologists discovered part of a Tiberium dedicated by Pontius Pilate. A "Tiberium" was an idol temple built for worship of the false Pagan godhead of the Imperial dictator Tiberius Caesar. The engraved Tiberium stone was found in the theatre of Caesarea-Maritima, where it had been repurposed after the Jewish Revolt. Though Pilate traveled to Jerusalem for the festivals, his usual seat of government was at Caesarea-Maritima. In addition to the Augusteum endowed at Caesarea for worship of Augustus by the Herods, Pilate built the city its own Tiberium for the cult of the living Emperor Tiberius, and Pilate conducted his usual government of Judea from an annex to the sacred precincts. A reconstruction of the inscription on the dedication stone reads:

[DIVIU]S TIBERIUM [PO]NTIUS PILATUS [PRE]FCTUS IUDAEA [FECIT D]E[DICAVIT]

PREFECT OF JUDEA PONTIUS PILATE ESTABLISHED THIS [HOUSE] OF THE GOD TIBERIUS.
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Divine sanity trumps faux-divine madness. In contrast to the hedonist Caesars, the zealous king Jesus poured out His "wine" metaphorically, where "wine" symbolizes blood shed as His Sicarii fought to cut off those amoral vines planted outside of the bounds of the Creator's design for the species. Wine is thus metaphor for the casualties which result on all sides from the pouring out of Yahweh's wrath. The dangerous doctrine of transubstantiation was formulated to demilitarize the mystery of the mass:

καὶ λαβὼν τὸ ποτήριον καὶ εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων, Πίετε ἐξ αὐτοῦ πάντες τοῦτο γάρ ἐστιν τὸ αἷμά μου τὸ τῆς καινῆς διαθήκης τὸ περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν

And having taken a cup and given thanks

He gave it to them saying:

"Drink this all of you (i.e. dedicate yourself to the revolution)

This truly is my blood of the covenant

Being poured out for many in the sending away of partlessness" (while divorcing the shareless)

(ἁμαρτιῶν is used for "sins" in that moral breaches separate one from the divine plan)

--MATTHEW (26:27-28)

The oldest manuscripts indicate that the inspired author did not use the term "New Covenant" in the Last Supper narratives of either MARK or MATTHEW. The compact was essentially unchanged. The blood of the covenant introduced by Moses had its own related allegorical meanings, regarding how all of Israel's tribes offered their young men for military service. This can be learned by a comparison of the young bulls** of EXODUS (24:3-11), with those of ISAIAH (34:7), JEREMIAH (50:27), and EZEKIEL (39:18). In peace-time all adult men of the tribes came together and consolidated their ties as a nation while feasting on young animal proxies offered to God. During wartime the nation survived only by the self-sacrifices that young men made on the battlefield in service to God's plan. In the same way, the mock human sacrifice of the Last Supper—archetype of the Christian mass—is wholly a pointed satirical metaphor for martial self-sacrifice, and most definitively not the real cannibalism or vampirism which the Galilean holy war was fought against. LUKE (22:20) highlights how the blood covenant is "fresh" or "new," in the sense that it is renewed and innovated to include converted Gentiles not subject to all provisions of the law. In order to emphasize the limited nature of this allegory, MATTHEW (26:28) and MARK (14:24) deliberately do not call the covenant blood of Jesus "new covenant" blood. Satire united the host against the new foe—Rome; the rallying metaphors were modified to meet the challenges of Roman practices that differed from those of Imperial Egypt, but were every bit as vile. Here one finds out why the doctrine of Transubstantiation is so degenerate. For unlike the Imperial enemy which the Galileans faced, no true Christian or Messianic Jew ever actually literally drinks real blood or eats real man flesh at God's pleasure, for this was expressly forbidden at the time of Noah, by a pre-Mosaic covenant God made with all mankind (not exclusively with the Hebrews, for the Hebrews did not yet exist in Noah's age):

Every animal that lives shall be your food...

But flesh alive with blood do not eat

And surely your blood of your lives will I avenge

Whether taken by any beast or by the hand of man I will avenge it

By the hand of every brother will I avenge the life of man

Whoever sheds the blood of man, by man shall his blood be shed

For man was made in the image of God (above the animals)

(therefore man is not to eat in the manner of a beast, or man will eat himself to extinction)

--GENESIS (9:3-6)

This is a clarified restatement of the Parable of Eden, which is the very foundation of the true revealed religion of the human species. Mankind may eat of every tree and live on, but if he eats from the sadistic tree of strange fruit, he will surely die. All who participate in a dogmatic ritual communion in ignorance of what the Gospel teaches about the Cup of the Last Supper, need to consider the true meaning and object of the zealous meal their immortal soul depends upon. Wake up. Get a clue:

Jesus said: "You do not know what you are asking for!

Are you able to drink from the cup I am about to drink?

And be baptized with the baptism I am about to baptize with?" (the fire baptism of MATT 3:11)

--MATTHEW (20:22) (all to foil Caesar with righteous martial hardships)

If anyone worships the beast and its image... (Cannibal Caesar and his Imperial Cult idols)
They also will drink the wine of God's fury
Which has been poured full strength into the cup of His wrath
They will be tormented with burning sulfur
--REVELATION (14:9-10)

FIGURE (10), LEFT: Cult Idol of Tiberius Caesar as Jupiter. RIGHT: Idol of his mother Livia-Julia blends the Sabine fertility goddess Opis with Ceres and Demeter. The destruction of the Republic was engineered by a degenerate element among the mega-wealthy. The Imperial Cult they initiated enshrined a sexualized Paganism debased by sympathetic magic in overdrive. The Pontiffs began to buttress authoritarian rule with magical threats of torture and mutilation way back in Republican times, but this blossomed into the perverse, hedonistic, open abuse of children and youth in the sadistic days of the early Empire. Dionysian mysteries of cannibalism were mainstreamed by Caligula, who was the young partner of his uncle Tiberius in his sex crime theme park on Capri. Caligula would succeeded Tiberius as Caesar with aid from Herod-Agrippa, who was a relative of Josephus. Tiberius was a balding, pot-bellied man, who violated children on his lap, but his idols depict him in the handsomely built body of an Olympian Zeus, ready to step out from his pose of royal ease, and squash beneath his feet any mortal who refuses to service him. THE BIBLE FOR ZOMBIES explains how the resistance stoked by Jesus under Tiberius, blazed up into the Great Fire of Nero's Rome under Josephus. The Christians did indeed burn Rome, but Caesar's monstrous addiction to strange fruit was to blame. Rome was baptized by fire.

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Let their own eyes see their destruction
Let them drink [the cup] of the wrath of the almighty
--JOB (21:20)

[Jesus] prostrated upon His face in prayer, saying:
"My Father, if it is possible, let this cup pass Me by
Nevertheless not My will but Yours [be done]"
--MATTHEW (26:39)

This is what Yahweh, the God of Israel, said unto me [Jeremiah]:
"Take from My hand this cup of the wine of My wrath
And make all the nations I am sending you drink from it"
--JEREMIAH ( 25:15)

Yahweh says this:
"I am about to fill with drunkenness all inhabitants of this land
And the kings who sit for David on his throne
And the priests and the prophets and everyone who lives in Jerusalem"
--JEREMIAH (13:13)

"Just as you drank on My holy hill
So all the nations will drink continually
They will drink and drink, as if they had never been"
--OBADIAH (1:16)

For Yahweh has said:
"If those who did not deserve to drink from the cup had to drink from it
Why should you go unpunished?
You will not go unpunished, No, you certainly will drink from it!"
--JEREMIAH (49:12)

DON'T FEAR THE REAPER!
Part One of THE BIBLE FOR ZOMBIES Series,
Can Be Purchased on Amazon HERE: BUY VOLUME ONE: NOMAD

The Bible is not deceptive on these points. The deception that castrates the holy communion is due to councils of the church which were all led by fallible men who steered away from the living message with necrotic rituals and dogmas. Their hypnotic canons are so balls-deep into the western brain's religious programming, that few can hear the central messages of the Bible while under the duress of their magic molestation. The Bible's identification of the communion cup is clearly discernible by any High School literature student with circumspect vision. Jesus brought on great destruction promised by Yahweh. The Bible warned about this justified wonder work of wrath from God, and records its divine fulfillment. MALACHI is the the last Hebrew book of the prophets. There God promised to send back the prophet Elijah before "a great and terrible day of the Lord" that would burn like a furnace. Then, in the first book of the New Testament, Jesus identifies His cousin John as that very encore of Elijah whom MALACHI promised. This is revealed before Jesus pours out the cup of God's wrath to foil the cannibal Imperial dictator Caesar. Elijah-John was a man of words. His cousin Jesus was a man of words with fireworks, as predicted by the last prophecy of the Old Testament:

**“Surely the day is coming; it will burn like a furnace**

All the arrogant and every evildoer will be chaff

And the day that is coming will set them on fire”

Says Yahweh of the Armies (I AM of war; the Lord of Hosts)

“Not a root or a branch will be left to them (נֵ֫צֶר, netser = branch, cf. REV 22:16)

But for you who revere my name (Yahweh)

The sun of righteousness will rise with healing in its rays

And you will go out and frolic like well-fed calves**

Then you will trample on the wicked

They will be ashes under the soles of your feet on the day when I act...

**I will send prophet Elijah to you before the great and dreadful day of Yahweh comes**

He will turn the hearts of the parents to their children*** (cf. LUKE 1:17)

And the hearts of the children to their parents

Or else I will come and strike the land with total destruction”

--MALACHI (4:1-5)

And John the Baptist came in those days preaching...

And John made his clothing of camel’s hair, and a leather belt round his waist.. (cf. 2 Kings 1:8)

[John said]: "I indeed do baptize you with water to reformation

But He who is coming after me is mightier than I...

**He (Jesus) shall baptize you with the Holy Spirit and with fire**

His winnowing fork is in His hand

And He will thoroughly cleanse His threshing floor

And will gather His wheat to the storehouse

But the chaff He will burn with unquenchable fire"

--MATTHEW (3:1-12)

[Jesus said]: "I have come to cast fire upon this earth

And whatever I will if it already be kindled

Now I indeed have a baptism to be baptizing

And how restrained I am until while it is accomplished!

--LUKE (12:49-50)

Jesus began to say to the multitudes concerning John...

"What did you journey to see? — a prophet?

Yes I say to you, and more than a prophet

For this is he of whom it has been written:

'Lo, I do send ahead My messenger who will prepare Your way before You'...

**And if you are willing to receive it, he (John) is that Elijah who was to come**

He who has ears to hear — let him hear

And to what will I liken this generation?

It is like little children put up [for sale] in the markets" (put up in the "agoras": ἀγοραῖς)"

--MATTHEW (11:7-16)

The bigger agoras most often had an Augusteum at one end of the market plaza. Caesar's cult was touted as the divine authority over these markets, in which one could buy child slaves, protein snacks, and other goods. Some subjects hailed Caesar for this. Others, who knew the difference between healthy progress and virulent disease, would smash and burn Caesar for this.

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FIGURE (11): Coins sides A-E were issued by Herod-Philip. Coin F was issued by Pontius Pilate. Herod-Philip was the first apostate Jewish king who issued a coin with a human image, and that image stooped so low as Caesar, who was worshiped as a false god in the provinces. Coins A & B sport busts and legends of Tiberius Caesar on the obverse. The reverse (like coin C) displayed an image of the Augusteum at Caesarea-Philipi, which was discovered in that ancient city's suburbs at a place called Omrit, after a brush fire exposed the site in 1998. This Augusteum is alluded to in the Gospel episode known as the "Confession of Peter," which takes place on the road to Caesarea Philippi. The literary device of this allusion to the Augusteum, is similar to that device by which Josephus alludes to Nazareth in the episode where Judas attacks Sepphoris after Great Herod dies.

All of the "Augusti" (plural) were worshiped in the Augusteums. At the time of Jesus there were three Augusti: AUGUSTUS CAESAR (the deceased Emperor Octavian), JULIA AUGUSTSA (Livia his wife and Empress), and her son Tiberius whom Octavian adopted. Upon Octavian's death Tiberius took the official Imperial title: AUGUSTUS TIBERIUS CAESAR DIVI AUGUSTUS FILIUS—a Latin phrase which calls Tiberius: "SON OF GOD AUGUSTUS." The Augusteum was right beside the road to Caesarea Philippi, at the southern outer limit of lands belonging to the civic district. Thus as Jesus traveled north, this temple came into view precisely where the Gospels backdrop "Peter's Confession":

"Now having arrived into the district of Caesarea-Philippi, He questioned His disciples asking: "Who do people say the Son of Man is?" Now some said "John the Baptist." Still others; "Elijah." Some even: "Jeremiah," or another prophet. Then He asks them: "Who do you say I am?" Here Simon-Peter answers: "You are the Christ, the Son of the living God." --MATTHEW (16:13-16)

Right when Caesarea-Philippi's Augusteum comes into view, Peter contrasts the heir of David, who is son of the one living God, with Tiberius, who was son of the dead false god Augustus. The Augusteum rose unmistakably into view where it dominated a hillside above the road to Caesarea-Phillipi, built at the place that marked a traveler's arrival into the district. A colonnaded street dramatically rose to connect the main road to the temple precincts. The part of the literary puzzle given in MARK, emphasizes that the discourse which climaxes in Peter's Confession, took place on the main road, and thus underneath the impressive temple complex:

"Jesus and His disciples entered into the villages of Caesarea-Philipi. And on the road He was questioning the disciples, saying: "Who do men say I am?" --MARK (8:27)

While the full deification of Empress Julia-Augusta (Livia) was anticipated, the coins on the bottom row were minted: in Caesarea-Phillipi (coin D/E), and Caesarea-Maritima (coin F). This demigoddess Empress was the main driver in the explosion of the Imperial Cult. Coin F was issued by Pontius Pilate on the year of the Empress's death in 29 AD, and coin D/E was released by Herod-Philip as he built up the city of Bethsaida into Bethsaida-Julias in 30 AD to honor the Empress with city projects completed one year after she had died. LUKE 3:1 dates the beginning of the ministry of Jesus to 29 AD---the year this Empress who kick-started the Imperial Cult breathed her last, for Augustus Caesar died in 14 AD, and thus the fifteenth year of Tiberius gives 14 + 15 = 29 AD; the Messianic movement of Jesus began in response to an Imperial cult milestone:

"In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judea, Herod-[Antipas] was tetrarch of Galilee, while his brother [Herod]-Philip was tetrarch of (Gaulanitis, Batanea, Auranitis) Iturea and Trachonitus, and Lysanias was tetrarch of Abeline" (other than as a literary wink by mischievous Josephus, the mention here of Abeline while neglecting to mention Gaulanitis is pointless, for neither Abeline nor Lysanias play in the Gospel story, unless to craftily identify the unnamed mountain of Transfiguration as Mount Hermon. Like the tagged omissions of Nazareth and Sepphoris, Josephus never mentions this Lysanias in his historical works, only a namesake of his who ruled Abeline before 33 BC. That earlier Lysanias was a Hasmonean relative of Josephus on his mother's side. LUKE is the only record of this enigmatic Lysanias of a century later, and his mention in LUKE is a clever device designed to lead the reader to Josephus, by prompting an exhaustive search of his historical works ANTIQUITIES, WARS, and LIFE, where the seeker is expected to find the resolution of the other puzzles which link these works of Joseph to the Gospels with authority.) --LUKE (3:1)

JOHN 1:45 appropriately launches the Messianic movement of Jesus around Bethsaida-Julias, while Empress Livia-Julia's new idol cult temple was getting its finishing touches:

"Herod [Antipas] built a wall around Sepphoris, bringing all Galilee to call it Autocratoris, and made it the capital of his territory. He also built a wall around Betharamptha which was also a city, and called it Julias from that name of the emperor's wife. When Philip also had built Paneas, a city at the fountains of Jordan, he named it Cesarea [Philippi]. He also advanced the village Bethsaida, situated on the lake of Gennesareth, unto the dignity of a city, both by the number of inhabitants it contained, and its other grandeur, and called it by the name of Julias, the same name with Caesar's daughter." --ANTIQUITIES (18:2:1) (the first deliberate faux-error inserted as commentary here is important to note for the discussion that follows, it regards the fact that Betharamptha in Perea was renamed "Livias," not "Julias,"---a variance which sets up the punch-line delivered by the second faux-error.)

Many Biblical commentators have read this passage too straightly, then wrongly assumed Bethsaida was enlarged in honor of the Julia who was daughter of Augustus. This conclusion is patently absurd, as that Julia was disgraced, having been disowned and exiled by Augustus for adultery and treason, then starved to death over a decade hence, to expire infamously a full fifteen years before Bethsaida was rededicated "Julias." Sarcastic Josephus deliberately muddles the distinction between the two Julias, to highlight his dark humor, and give his readers a key by which to read the iconoclastic subtext in his works. Pointing out that the lofty—even divine—name of the Julii, had been worn by a wretch, so obviously fallible and scorned, allows Josephus to circuitously disparage the Bethsaida Imperial cult center built in honor of the "Julia" who was celebrated---the Empress Livia. Josephus uses this round-about device to introduce his attentive readers to his tangentially crafted rhetoric, while tying this final knot on an important thread of clues braided here at Bethsaida. Antipas and Phillip were both rushing to honor Livia-Julia upon her decease and expected deification. Though her deification was refused by Tiberius, and not made official until the reign of Claudius, that did not prevent the Herods from advancing her cult, which had already been well established at the Augusteums while she lived. She was, after all, the living consort of a full fledged god, and as such, she held a special position in that god's ritual shepherding of the Empire's mundane subjects. Israeli archaeologist Rami Arav began Israel's longest ongoing excavation at Bethsaida-Julias in 1987, and Arav identified the newly enlarged first century city's Imperial cult temple, recovering Roman cult implements inside, along with terracotta images of Livia-Julia, which were sold to ancient participants in her rites. The Livia-Julia coins illustrated above--which hit the markets as Jesus began his iconoclastic career--depict Julia's divine attribute of three wheat staves. On Pilate's coin E from 29 AD, the middle sheaf of wheat represents the living Emperor Tiberius, still vainly reaching for heaven with magic rites. The two drooping stalks of wheat represent the dead Augustus and dead Livia in Imperial heaven, from where the fertility rites invested in them while alive, would now reputedly rain plenty down from above. Josephus satirized the historical record inside the career of Jesus, with a spoof on this coin of Pilate's at JOHN 12:21-24, where the otherwise pointless name dropping of Bethsaida, taken with the Greek names of Andrew, and especially that of Philip, frame a reference to the coin:

"Now there were some Greeks who came along to worship at the festival [of Passover]. (Many Greeks, like the Jews, hated their lives in the travesty world which the Imperial cult was making, and opted for a revolutionary exodus out of it in consideration of the future generations). They came to Philip who was from Bethsaida in Galilee, and were asking him: "Sir, we would like to see Jesus." Philip went to tell Andrew, then Andrew and Philip went to tell Jesus. Jesus replied: "The hour has come for the Son of Man to be glorified. Very truly I tell you, unless a grain of wheat dies and falls to the ground, it remains a single seed. But if it dies it produces many seeds." --JOHN (12:21-24)

Here Jesus speaks of both rebirth in future generations, and the large anti-Imperial movement He was kick starting in consideration of this posterity, all by using a direct rebuff of the witless iconography of Rome's magical ruler cult. For if the sympathetic magician's symbolic grain represented the divine Cesarean god-heads, then the multiplication of seed would flip the Imperial pyramid to point downward, and the people would be on the road to rule themselves in wantless plenty, with this happy future unfolding with the divinity of all mankind as children of the one living God recognized and respected. Instead the Israelites and Greeks were being sent into slavery via a new virulent form of magical Paganism. A response was demanded. Is it not written Ye are all gods?

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Caesar was truly a beast who ate like a beast. Caligula Caesar, who succeeded Tiberius, ate human flesh. The esoteric record dates Caligula's psychopathic diet to his murder of his powerful grandmother Antonia, at the hands of his prefect Macro, (who earlier had helped Caligula murder Tiberius); Caligula burned Antonia's remains outside his dining room, and watched the left-over flames after dinner. This Caligula, the most sociopathic of all the Caesars, demanded that an idol of his likeness as Jupiter be installed in the Holy of Holies of the Jerusalem Temple, while he instituted a mystery cult which popularized cannibal sex 'magic' as an arm of state craft. Any who doubt that there were Caesars who dieted so darkly, during this Augustan age which is still venerated by the current academic establishment, need only research how mute the mainstream media is right now regarding parallel practices of the current superstitious Chinese government, which today murders Falung Gong political prisoners, and harvests their organs for TCM medicines and live transplants. Dionysian cannibalism had long existed on the Roman fringe, and has even lingered among western hedonists in the wake of the powerful Gospel which will battle them to their end. The Bible's moral satire deploys the "Nazarene" cross-gospel jumble, as one of many ornate inter-gospel riddles which point to the deadly literary weapons of their common inspired author:

Φαῦλοι δέ τινες ἄνθρωποι διαβάλλειν μου τὴν ἱστορίανἐπικεχειρήκασιν ὥσπερ ἐν σχολῇ μειρακίων γύμνασμα προκεῖσθαινομίζοντες κατηγορίας παραδόξου καὶ διαβολῆς, δέον ἐκεῖνο γιγνώσκειν, ὅτιδεῖ τὸν ἄλλοις παράδοσιν πράξεων ἀληθινῶν ὑπισχνούμενον αὐτὸν ἐπίστασθαι ταύταςπρότερον ἀκριβῶς ἢ παρηκολουθηκότα

There have indeed been some bad men who have attempted to calumniate my history.

And took it to be a kind of scholastic performance for the exercise of young men.

A strange sort of accusation and calumny this! (i.e.:-- as if such makes the truth less potent)

--Josephus in AGAINST APION (1:10)

The conspicuous omission of Sepphoris in the Gospels, is a scholastic performance keyed to an apparent parallel conspicuous omission of Nazareth in Joe's ANTIQUITIES, WARS, and LIFE. The most observant seekers will find the significance of this collated conspiracy of silence, once they hear the loudly mimed Nazareth signpost hidden right in plain sight in Joe's ANTIQUITIES. This silent scream gives provenance to a zealous "robber," who marshaled the myriads of the Galilean sect, in an attempt to become King of the Jews after the 4 BC death of Rome's robber king Herod the Great. Herod began his career as Rome's first governor of Galilee by capturing and executing Ezekias, father of this would-be king named Judas the Galilean (a.k.a. Judas the Gaulonite). After Great Herod died, Judas attacked Sepphoris through Nazareth:

Now at this time there were 10,000* other disorders in Judea which were like riots

(10,000 = a myriad**, which is a cross-reference to the immortality of the zealous cause)

For a great number* (Galileans by the myriad**) put themselves into a warlike posture

Either out of hopes of gain for themselves

Or out of enmity against the Judeans...

(the Galilean Sect breaks away from the suicidal intransigence of mainline Judaism at the Tax census of 6 AD, which is not so coincidentally the same time Jesus is born in LUKE; thus Jesus, and the religious guard of the Zealot movement, share a deliberate common birthday, which collates Joe's ANTIQUITIES to LUKE. Here in prelude, the Galileans are already starting riots in Judea, and being prosecuted as mere "robbers." Meanwhile, Judas the Galilean robs the weapons from Herod's palace in Sepphoris, after getting together men from the adjacent settlements; seekers have ears to hear the text of ANTIQUITIES scream "Nazareth" here, as the village was most near to Sepphoris. The "great number" ("a myriad"--10,000) is another Messianic tag Josephus uses to relate the rebel Galilean "robbers" to the red headed lineage of David. This Messianic use has roots in the SONG OF SOLOMON. Josephus makes it clear that the Galilean Judas had the Messianic ambition, with a hope to die under the title "King of the Jews.")

There was also Judas the son of that Ezekias who had been head of the robbers

(That Ezekias was a very strong man and had only been caught by Herod with great difficulty)

This Judas got together a mob of men of profligate character
From near Sepphoris in Galilee (Nazareth was the last village on the road NW to Sepphoris)

And made an assault upon the palace [which Herod had built for himself in Sepphoris]

And seized upon all the weapons that were stored in it

And with those armed everyone of those that were with him

And carried away anything of monetary value that was still there

And became terrible to all men

By tearing and rending those who came near him

And all this in order to raise himself up (as King of the Jews)

And out of an ambitious desire for the royal dignity (to be the Messiah--the anointed one)

And he hoped to obtain that as a reward

Not out of his skill in virtuous war

But out of his extravagance for doing injuries

---Josephus in ANTIQUITIES (17:10:4-5)

Just as Jesus is the wine-slurping foil of Tiberius, Judas the Galilean is wrapped in nasty double-speak, to paint Judas as the foil of Great Herod, who certainly did not become King of the Jews through virtuous acts on the battlefield. Herod attained the kingship of Judea with Caesar's backing, via a slick insertion worked by extravagant injuries Herod perpetrated upon the Hasmonean royalty of Judea (a.k.a. the Maccabeans), who were paternal relatives of Josephus. When Great Herod died, and Herod's son Archelaus was in Rome fighting his brother Antipas to inherit the biggest share of their daddy's client kingdom, the Galilean Judas whom their daddy had orphaned distributed weapons, stolen from the dead Herod's palace in Sepphoris. The Romans robbed the Jerusalem Temple treasure in the midst of the ensuing mayhem. Galileans, Judeans, and Edomites, then united in a huge revolt, which was put down by the Roman general Varus, only after significant Roman losses. Varus crucified those 2,000 Jewish men he deemed most central to the revolt, and enslaved thousands more. This provincial upheaval got serious only after the putsch Judas made from the environs of lowly Nazareth.

Zurbaran: "All of this in order to raise himself." -- ANTIQUITIES (17:10:5)

When Pilate heard this he was even more afraid (the Jewish God had so many sons)

And he went back inside the praetorium

He asked Jesus:

"Where do you come from?"

(all rebels were interrogated to find out where they were from so that their families and

supporters could be punished and prevented from sending forth more rebels. Entire villages

were often wiped off the map as an example to deter tolerance of any rebellious camps in

other villages)

But Jesus would not answer him

(he would not betray His supporters, so they tried to beat it out of Him)

"Do you refuse to speak to me?" Pilate asked

"Don't you know that I have the power to either free you or crucify you!"...

The Judeans kept shouting:

"If you let this man go you are no friend of Caesar

Anyone who claims to be a king opposes Caesar"... (Judea was now a province)

"Shall I crucify your king!" Pilate asked

"We have no king but Caesar!" the Chief Priests answered...

Pilate wrote a title and put it on the cross

It was written: "Jesus of Nazareth--King of the Jews"

-- JOHN (19:8-19)

Bida: JESUS AT THE WHIPPING PILLAR: "TAKE US TO YOUR HOMIES":

This Spanking Will Be Less Torturous On Your Sweet Cheeks
If You Just Tell Us Where You're From Ginger-Boy

MATTHEW (27:37) and MARK (15:26) both identify this placard as containing the "charge" (αἰτίαν), for which Jesus was executed, which can only have been revolutionary ambition, for the plaque only calls him "the King of the Jews," with only JOHN adding "a Nazarene." Prosecution for Messianic ambition was exactly the same as being charged with the crime of leading revolution against Roman rule. "Messiah" merely means 'He anointed king.' The Jews were not allowed to have any powerful leaders, either religious or secular, except those leaders whom Rome had appointed. The Galilean revolutionaries who fought under Jesus were known as "robbers," and were crucified under the charge of "banditry," which is how revolution was often prosecuted under the Roman legal code. There is a measure of a modern parallel to this in post Soviet Ukraine, where political dissent and protest has routinely been prosecuted under the charge of "hooliganism" in order to erode the rebel's ability to sway hearts and minds. Josephus robs the punch from similar rhetorical practice of the Roman legal code, in order to disguise the vector of his war commentaries with an acerbic coating of mock political correctness. The impact of Joe's serious joke is lost upon most lazy modern readers, but to Joe's savvy contemporaries, it was biting satire, for these country bumpkin Galilean "robbers," drew the Roman Legions down from Syria on at least five occasions, and in 67 AD, under Simon's son Lazarus, these same mere ruffians destroyed more than an entire Roman Legion in the valley of Bethoron. The Galileans won the greatest victories of provincial revolt ever known against Rome throughout the empire's long history. This legacy goes almost entirely untaught by academia, who replace heroism for infamy by placing undue blame upon Christianity for the fall of an idolized Imperial age, while white-washing the scandalous government, economy, and morality of the empire which were really to blame for its implosion. This amoral paradigm exists because the foundations of academia lay in the so called Age of Reason, which was tainted by Europe's race for global Imperial Empires, and its new fascinations with those same old Pagan models which justify great iniquity.

Tissot : "And the sign was written in Aramaic, Latin and Greek" -- JOHN (19:20)

All four gospels identify Jesus as a "Nazarene," and associate Him with that little sweaty pore on the Pagan fringe named Nazareth. JOHN, which is the same gospel that teases "We don't even know where He is from!," is the only gospel of the four which specifies that Rome warned other would-be rebels, by inscribing this place "Nazareth" on the legal notice nailed atop the cross. JOHN further develops this riddle by telling how Pilate asks Jesus where He is from, but Jesus refuses to answer Pilate on this question, begging the literary whip to wonder how the knowledge was gained. The Gospel author leaves the reader with the trails of his mischievous footprints, leading back to the pun-coined Nazarite/Nazarene conundrum, which is brought to a white-headed citation at MATTHEW (2:23). The seeker who wonders how the knowledge that Jesus came from Nazareth was arrived at, finds the stinging answer in the pages of ANTIQUITIES, when Joe mimes where it was that myriads of Galileans* had funneled through into Sepphoris, on their way to steal the weapons in dead Herod's palace armory, eventually leading to the crucifixion of 2,000 by Varus.

This corpus is no mindless maze. It is the highest order of satire ever put to the pen. The Galileans believed in the Spirit of the Law, while the literalists of Pharisee and Saduccee sects professed belief in the Letter of the Law, and were doomed to fall short of it, no matter how they sliced it. The moral harvest only worsens for those who attempt to escape the revelation of inspired satire, and the moral social precepts it expounds, by belittling it all with corrupt literalism:

Some Pharisees who were with Him said:

"What, are we blind too?"

Jesus said: "If you were blind, no way could you be guilty of sin

But because you claim you can see your guilt will remain"

--JOHN (9:40-41) (cf. MATTHEW 12:8-14, EZEKIEL 22:13-31---especially 22:26)

These literalists were delivering Israel into the hands of the enemy. The Galileans responded by openly inciting the people into a righteous revolt. All the pompous claims literalists made regarding the custody of the proper interpretation of Moses, were proven erroneous by how their corrupted view condoned appeasement of this amoral man Caesar, who promoted his worship as a fake god above mundane human subjects. Caesar was allowed to make slaves of the people of Moses, while inserting his idol temples into Israel, along with sadistic sports of death. The Judean religious authorities went so far off track, as to even excuse lavish daily sacrifices in Yahweh's Temple, made on behalf of the health and genius of this false god Caesar. The red-hot Galileans would allow none of this. They picked up their crosses, and they followed behind Jesus in a revolt that simmered and boiled for five more decades.

This blog can not get so lengthy, as to completely untangle in a single post, every Biblical puzzle which depends upon a tribe of Dan that was never exiled by an itinerary dictated by invaders. THE BIBLE FOR ZOMBIES series revisits this neglected Danite topic upon the modern arena by methodically deciphering Josephus. In the same way that the Gospels sometimes seem to contradict each other, the other works by Josephus, such as his WARS and ANTIQUITIES, also sometimes seem to contradict each other, to make what seem like otherwise insignificant points, suddenly sparkle with atomic significance. The epitome of this is seen in how, after Joe promises his audience the truest possible rendition of the Hebrew literary corpus in his ANTIQUITIES, his renditions then proceed to diverge from the standard Old Testament narratives in the most unexpected places. None of this need bother the erudite student of this corpus, as those more expert on the Old Testament know, that it contradicts itself significantly, or so they know it seems, to the novice who can't comprehend the depth of zip-filing and highlight facilitated by the device of faux-errors. Josephus provided a tutorial on how to navigate these difficulties, with the very style by which he utilized such "contradictions" as riddles of revelation in code. The puzzles about Dan are solved by following Joe's Biblical tutorial. The Old Testament Parable of the Twelve Tribes is a device of highly symbolic moral literature. Jesus is descended from David of Judah through Joseph, but Joe is not the real father of Jesus. Meanwhile mother Mary is a Levite like Josephus.

Benouville: SAMUEL ANOINTS BOY DAVID ISRAEL'S KING ON A TEASE OF RED ROOTS

The key to the decent of Jesus from David is a literary key, crafted deliberately in opposition to a first century literalist paradigm. The modern literalist ignores the literal meaning of words when they are specific, and embraces the literal meaning of words when they are general. This is done in a decided strategy to dilute the divine message when it disagrees with the errors of established doctrine. The Hebrew word "Messiah" (מָשִׁיחַ) literally means "Anointed One," for the King of Israel was inaugurated with the anointing of his head by the High Priest. Apparently like many a Galilean, King David was a copper-top. Jesus is the root and branch of David. The Gospel paints His portrait by allusion to David and Solomon:

Yahweh said to Samuel: "Do not consider his appearance...

Yahweh does not look at the things man looks at

Man looks at the outward appearance, Yahweh looks at the heart" ... Now he

[David] was a redhead ('ruddy,' i.e. 'redhead;': אַדְמוֹנִ֔י -’aḏ·mō·w·nî, is a pun for "Lord": אָד֣וֹן -’ā·ḏō·wni)

Handsome to look at with beautiful eyes

And Yahweh said: "Get Up And Anoint Him! That's The One!"

-- 1 SAMUEL (16:7-12)

*Here at 1 SAMUEL (16:12) the Hebrew word אַדְמוֹנִ֔י is usually translated as "ruddy;" while the Septuagint gives the Greek word πυρράκης, which is "fiery red;" however the corresponding citation from Josephus at ANTIQUITIES (6:8:1) instead gives the Greek word ξανθός, which is "auburn,"---and the very same variant word Josephus used earlier at ANTIQUITIES (2:1:1) to explain the etymology of Edom via the redness of the lentils traded to Esau for his rights to the land of Israel. In his 1998 book JOSEPHUS' INTERPRETATION OF THE BIBLE (542-43), Feldman comments, that with this anomalous "auburn" tag, Josephus connects the delivery of Rome's ire to King David, following upon how many Jewish writings of Joe's time substituted Edom as a code to disguise negative references to Rome, due especially to Rome's appointment of the Edomite Herodians as apostate Jewish governors of Israel for the apostate Pagan empire. Surely auguring any reading from Josephus that would cosmically equate King David with any ilk of Pagan Romans, pious or otherwise, is preposterous. The rational equation which may be recovered from Joe's reflection of David off Esau's lentils, regards a poignant parallel intentionally embedded within the Patriarch Parable, as the stolen birthright of the Edomites neatly ciphers a swindle closer to home, where the Danites, whose posterity still inhabited Galilee, were robbed of David's legacy by the evolving Midrashim which inaugurated the Persian client state of Yehud. The somewhat counter-intuitive conclusion this entire long-winded discussion will finally blow-up into, will contend that this embedding was perpetrated in stealth by an elite Danite element tapped by the Shahs in their compulsion to micromanage Persian affairs in the Levant. The Gospels explain a Galilean descent from David in a line reborn into the Zebulun's Jesus, using the same method of scriptural tags which embed the satirical puzzles into the Old Testament. Israel's king is Messiah---the Anointed One---and the Gospel pericopes which describe the anointing of Jesus, are where the hairiest colored examples of these tags are braided. The Herodians, and the gluttonous Romans they served, were gobbling up the Galilean lentils:

THE BRANCH OF DAVID

Tissot: THE ANOINTING OF JESUS:

Mary took a whole liter of pure nard in ointment...

She anointed the feet of Jesus and dried them with her hair

-- JOHN (12:3)

A woman came with an alabaster flask of very expensive pure nard in ointment.

Having shattered the flask she poured it on His head

-- MARK (14:3)

While the King [Solomon] was at his table My nard provided the fragrance...

My beloved [Solomon] is creamy white and a redhead (וְאָד֔וֹם, a red-head)

Conspicuous among 10,000 (a myriad of immortals)

-- SONG OF SOLOMON (1:12, 5:10)

Jesus is anointed King of the Jews (i.e. Messiah) by Mary, sister to a Lazarus who presages the great Galilean victory over Rome won by Simon the Zealot's son Lazarus; (note that the variants of the anointing episode are braided between homes owned by foils of Simon and Lazarus). In MARK and MATTHEW, the Mary archetype anoints the Messiah's head. The weave in JOHN and LUKE instead focuses in upon the pimped Mary anointing the Messiah's feet, for the Galilean was inaugurated king not merely because of His appearance or descent, but by virtue of His righteous action upon the planet's moral battlefield. As the victory over Pharaoh was the legacy of humble Danite riddlers in hiding, so too the martial heroism that foiled Caesar reflected upon the entire Galilean people, who endured great sacrifices to free the whole planet from the amoral future designed for it by Rome. This battle against Pagan Roman abominations was yet another round in a bout begun by the Danites against the abominable Pagan ritual feasts of Egypt, where red-heads were the preferred victims, which will be fully documented from the ancient sources, as this discussion progresses. Suffice it here to whip out the "threshing tag" which roots the provenance of Yahweh's feasts in the prohibition of human sacrifice rituals via the following thread:

➊: Abraham was---with great drama---ordered not to sacrifice his son Isaac on top of Mount Moriah. A ram caught in a thicket was provided as an alternative sacrifice; note the double meanings:

And Abraham's eyes (עֵינָ֗יו, cf. spiritual faculties) rose up (יִשָּׂ֥א, cf. מִֽתְנַשְּׂאָ֑ה--revolted, made an insurrection) seeing a ram (אַ֔יִל, cf. a chief, see EXODUS 15:15, EZEKIEL 32:21, etc.) caught in a thicket (סִֽבְכֵ֥י, i.e. a "sabach"**) by his horns, and Abraham went and took the ram, and offered him up instead of his son.---GENESIS (22:1-14) (**note here the root of the wordplay in the "sabachthani" of MATTHEW 27:29)

➋: When in peacetime David numbers Israel's fighting men, he brings on a great destruction, which only ends when David commits to building the Temple atop Mount Moriah (2 SAMUEL 24:21-25). David buys the threshing floor of the Jebusite Aruna which sits on the summit of Mount Moriah (2 SAMUEL 24:24), and it is over that threshing floor where the Temple's Holy of Holies would be built. According to Josephus, this was the very spot where Abraham's hand was stilled by God, when a ram dared to stand up next to the altar:

Aruna inquired: "What purpose brings my Lord [David] to his servant?" He [David] answered: "To buy the threshing floor from him, so that he might build an altar to God upon it, and offer sacrifice"... Now it so happened that Abraham came and offered his son Isaac for a burnt offering at that very place, but when the youth was ready to have his throat cut, a ram suddenly appeared.---ANTIQUITIES (7:8:4)

➌: The zealous fighting man Jesus is crowned with a victory wreath of thorn, for bringing on the great and terrible day of Yahweh, by means of His winnowing fan:

His winnowing fan is in his hand, and He will clear His threshing floor, gathering His wheat into the storehouse, but the chaff He will burn with unquenchable fire---MATTHEW (3:12) (cf. LUKE 3:17, MALACHI 4:1, REVELATION 19:1-3, DANIEL 2:35).

➍: This all ultimately refers back to the Danite victory over Egypt, where Pharaoh's winnowing fan---the "flail" of Egypt's royal crook and flail insignia---was used to scatter the ashes of red-headed men. The Egyptians sacrificed red heads in futile sympathetic magic rituals which sought fertility for the Nilotic Empire:

The fact is that in the city of Heliopolis they used to roast [red-headed] men alive ... And they scattered their ashes by means of winnowing fans.---Plutarch, ISIS AND OSIRIS (73)

Church doctrine neglects to explain that the type of crown imposed upon the fiery head of Jesus is specified as a stephanon (στέφανον), which was a victory wreath (a "laurel") awarded in gladiatorial or military triumphs:

Braiding a laurel of thorn (πλέξαντες = braiding, στέφανον = "stephanon," i.e. a laurel: a victory crown)

They imposed upon his head ...

They mocked Him saying: "Hail! King of the Jews!"

--MATTHEW (27:29) (☟note how the crowning thorn bush burns☟)

The full riddle here involves wordplay Jesus utters to the Father from the cross:

Jesus cried out from the cross:

"Eli Eli Lema Sabachthani?" (Ηλι ηλι λαμὰ σαβαχθανι)

Which means :

"My God My God Why have you forsaken Me?"

--MATTHEW (27:46)

The standard translations once again negate the literary depth. For starters, the Greek word ἐγκατέλιπες (enkatelipes), does not simply mean "forsaken," but is better defined as the more general "left behind" with the flexibility of both positive and negative senses, thus giving both "left in the lurch," or "abandoned," but also "left to remain" as in "left among the living," or "made a survivor." What's more, in order to point at the survivalist alternative, the Greek transliteration σαβαχθάνι (sabachthani), of the Aramaic word usually assumed to be simply defined by the flexible Greek as "forsaken," makes a compound pun of sorts, heard while noting the Hebrew "forsaken": עזבתני (asavthani), in combination with the Hebrew word סבכו (sabach) which means "bramble," "thorn bush," or "thicket." The wordplay of sabachthani thus offers the alternative:

My God, My God why, have you left Me as a thicket? (i.e. Why do I a thicket survive?)

Here again is an allusion to the thicket of metaphor which caught the ram which replaced Isaac's sacrifice. This thicket on Mount Moriah was where the Jebusite Arauna made his threshing floor, which was bought by David to become the Holy of Holies of the Jerusalem Temple. When the Roman elite destroyed the republic, and---in a reprise of Egyptian pathosis---brought Paganism's cannibal mysteries back into mainstream practice, Rome was burned in 64 AD. The enslaved Jerusalem Temple burned in 70 AD. Rome was burned again in 80 AD. The Son of Man had returned to bring on MALACHI's great and terrible day of Yahweh---threshing the wheat and burning the chaff with eternal fire (MATTHEW 3:12). The Gospel plainly attributes the zealous fire baptisms of Rome and Jerusalem to the return of the Son of Man in the 66 AD Galilean revolt, whereas Jesus foretells in MATTHEW (24:34), circa 33 AD: "I tell you that this generation certainly will not pass away until all these things are fulfilled." Judeans were infuriated that the fulfillment of the Galilean revolt included the visit of Titus upon Jerusalem, and the destruction of the Temple by fire. Josephus addresses Judean protests with a riddle:

To those who sold doves He (Jesus) said:

"Get these out of here!

Do not make the House of My Father a marketplace!"* **(note below: Human Flesh = House of Father)

His disciples (the Zealots) remembered it was written:

"Zeal for Your house will consume me!"***

Then the Judeans answered Him:

"What sign can you show us why you do these things?"

Jesus answered them by saying: (riddle of double meanings answers: "THEY ARE EATING US!")

"Destroy this Temple and in three days I will raise it up!" (the riddles make this immunology immortal)

Then the Judeans responded: (not comprehending the gravity of the scriptural commands)

"This Temple has been under construction for 46 years,

But you will raise it up in three days!"

But the Temple** that He had spoken of was His body** **(Human Flesh = Temple of God)

--JOHN (2:18-21)

***Plugging in the key which equates the Body of Christ** to the House of the God**, reveals the "sign" or reason why Jesus brought on the fire and destruction promised for the great and terrible day of Yahweh--as forewarned by MALACHI. This reason was that Rome was ruled by Pagan magicians who practiced cannibalism.*** Jerusalem was burned once, Rome was burnt twice. Purchase THE BIBLE FOR ZOMBIES to learn about the fire-baptisms of Rome in 64 and 80 AD. *Regarding: 'Don't turn my body into your emporium!,' note that Paganism is Atheism; both promote a slavery economy that leads to cannibalism and death of the species.* The one true God is an awesome God. THE BIBLE FOR ZOMBIES reintroduces the wayward world to the Bible as earth science. Once God is simply defined as the force that creates and sustains the universe, His existence is certain. Wisdom begins with a fear of Yahweh.

Ruebens: "ECCE HOMO" with fiery thorn:
Fantastic self portraits of Reubens as a young and old man?

ἄγγελος Κυρίου ἐν φλογὶ πυρὸς βάτου -- ACTS (7:30)
Moses sired two children at 80, at Midian, where the bush burned (EXODUS 7:7).
Abraham was 86 when he sired Ishmael (GENESIS 16:16).

The obscure Hebrew word סְנֶה, which is rendered "bush" in the vision Moses has of Yahweh in the "burning-bush," is a word only found in GENESIS (3) and DEUTERONOMY (33:16). Josephus is perhaps the earliest source to clarify that the burning bush of Moses was a thorn-bush:

ἔνθα δὴ καὶ τέρας αὐτῷ συντυγχάνει θαυμάσιον. πῦρ γὰρ θάμνου βάτων νεμόμενον τὴν περὶ αὐτὸν χλόην τό τε ἄνθος αὐτοῦπαρῆλθεν ἀβλαβὲς καὶ τῶν ἐγκάρπων κλάδων οὐδὲν ἠφάνισε καὶ ταῦτα τῆς φλογὸςπολλῆς καὶ ὀξυτάτης ὑπαρχούσης. ὁ δὲ καὶ αὐτὴν μὲν ἔδεισε τὴν ὄψιν παράδοξον γενομένην, κατεπλάγηδ᾽ ἔτιμᾶλλον φωνὴν τοῦ πυρὸς ἀφιέντος καὶ ὀνομαστὶ καλέσαντος αὐτὸν καὶποιησαμένου λόγους, οἷς τό τε θάρσος αὐτοῦ τολμήσαντος παρελθεῖν εἰς χωρίον, εἰς ὃ μηδεὶςἀνθρώπων πρότερον ἀφῖκτο διὰ τὸ εἶναι θεῖον, ἐσήμαινε καὶ συνεβούλευε τῆς φλογὸς πορρωτάτω χωρεῖν καὶ ἀρκεῖσθαι μὲν οἷς ἑώρακεν ἀγαθὸν ὄντα καὶ μεγάλων ἀνδρῶνἔγγονον, πολυπραγμονεῖν δὲ μηδέν

Here it was that a wonderful prodigy happened to Moses
For a fire was feeding off a thorn bush (nursing off a prick bush)
Yet the greenery around it, and its blossom, remained unmolested
And although the flame was great and fierce
The fire did not consume the fruit-bearing branches at all
Moses was shocked at this amazing sight alone
But he was still more astonished when the fire uttered a voice
And called to him by name
And spoke words to him
It signified how bold he had been
In daring to penetrate into a place
Where no man had ever gone before
Because the place was divine
And advised him to move off a great length from that flame
And to be contented with what he had seen
And though he were himself a good man
And the offspring of great men
That still he best pry no further

-- Josephus in ANTIQUITIES (2:12:1-2)

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WOULD GOD BE DOING MAN A FAVOR
IF HE MADE HIS WORD EASY TO GET?

DIVINE REVELATION UNFOLDS IN CHAPTERS

Part One of THE BIBLE FOR ZOMBIES series is ☞NOMAD☜

Get It on Amazon.com

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One important place where ANTIQUITIES by Josephus appears to contradict the Gospels, concerns the disposition of the Twelve Tribes of Israel at the time of Jesus:

There are only two [Hebrew] tribes who are subject to the Romans in Asia and Europe
For until now the other ten tribes remain beyond the Euphrates
And are an immense multitude
And are not capable of being estimated in numbers
--ANTIQUITIES (11:5:2)

This passage was ominous drama for the Romans. Meanwhile, the math was deliberately ambiguous for the Judean students of Joe's ANTIQUITIES puzzles, especially considering that Rome's control over the High Priesthood from Tribe of Levi incited explosive motive for the Jewish War. The significant place in ANTIQUITIES where Joe chooses to use the wording "tribe of the Levites," as opposed to his usual simple occupational phrase "Levites," is where both the tribe of the Levites, and the tribe of Benjamin, are together excluded from David's census. Was Joe referring to Judah and Benjamin as the two tribes under Roman rule?, to Judah and Levi?, or is there a riddle in the two unnamed tribes, that sidesteps the three restored tribes: Judah, Benjamin, and Levi? The sensitive reader was begged to wonder, did this fuzzy-math mind-game supersede the whole ornate Parable of a Twelve Tribes Origin, with a deliberate aim to bring the two authentic contemporary tribes of Judeans and Galileans to mind? In the context, Joe repeats the slur of 2 KINGS 17:24 that suggests all first century Samaritans had non Hebrew origins in Iraq, thus negating the other party who might compete with Galilean claims to be remnants and heirs of the Northern Kingdom. Moreover, there was a fourth regional ethnic group whom the Romans chose to rule over most local secular and religious matters for the Empire; this fourth contemporary tribe was the Edomites (or Idumaeans), and they are explicitly excluded from an origin in the original Twelve Tribes by a Biblical pedigree which specifies their descent from Esau, rather than from Jacob. The scholastic puzzle zips over the head of most students, but since the tribe of Simeon was absorbed by Judah and thus ceased to exist, then which ten tribes could only reside beyond the Euphrates, if Judah, Benjamin and Levi were all in part subject to Rome?

Josephus mocks the mythic exilic spin about the Ten Lost Tribes--a spin which is the very same official ancient talking points so popularly substituted for real history today, namely, that only Judah, Benjamin, and Levi contributed returnees to Persia's reestablished Judah, and that Ten Tribes of Israel were completely lost in exile. This is not what is taught by the deeper layers to the captivity puzzle in the Bible. Only four and a half tribes are mentioned as having been exiled: Eastern Manasseh, Gad, Reuben, Napthali, and Ephraim---though Ephraim is never mentioned by name, only assumed from references to "Samaria" and "Israelites." Meanwhile Asher, Western Manasseh, Issachar, Zebulun, and Dan have no record of group exile. Centralized Assyrian rule of Israel does not seem to have extended beyond Samaria and the northwest shores of the Sea of Galilee. There is no credible mention of Dan's exile, nor even of an Assyrian conquest of Dan, and references to Samaria as "the rest of the land of Israel" can not seriously mean the Danites in the northeast, for they had not been part of Samaria's rule of Israel for a century before Samaria fell. The inscribed Tel Dan Stele was discovered in 1994 excavations of ruins of the ancient city of Dan. The fact that the Stele was erected at Dan about a century prior to Assyria's conquest of Samaria, dates a de facto annexation of the city of Dan by the kingdom of Aram which was centered on Damascus. As subjects of Damascus, these Danites appear to have avoided Assyrian molestation, as none is recorded; Dan's vassalage was evidently simply transferred from one overlord to another. Dan's early annexation by Damascus is supported by the fact that the Bible (at 1 KINGS 19:15) reports that Yahweh made the prophet Elijah anoint Hazael as king of Aram, and Hazael appears to be the king who brought Dan into the orbit of Damascus at the time he erected the Tel Dan Stele. Hazael's anointing by Elijah suggests Hazael's rule of Dan in northeast Israel was a favorable one which allowed these Danites to continue worshiping Yahweh undisturbed. The only possible mention of any conquest of Dan is entirely generic, and is queerly inserted into JUDGES:

The descendants of Dan set up the idol (Micah's idol), and John the son of Gershom the son of Moses (this reference to "Moses" is censored with "Manasseh" by an "N" above the space between the "M" and "SH") and his sons, were priests to the tribe of Dan until the land was captured. ---JUDGES (18:30)

ABOVE: EGADS!: Illustration showing the way in which MOSES is openly censored with MANASSEH in ancient Hebrew manuscripts of JUDGES (18:30). Note the phonetic harmonics between:

Moses (מֹשֶׁה), anoint (מָשַׁח), Messiah (מָשִׁ֫יחַ), Manasseh (מְנַשֶּׁ֣ה).

The reference to the land of Dan as captured in JUDGES (18:30) is post Assyrian, while the main thread of ancient events JUDGES reports upon, takes place as long as seven centuries before Assyria attacked the two kingdoms. The huge telescope dial that bridges this great swath of chronology provides a terminus post quem credibly dating the redaction of JUDGES and the story of Micah's idol not earlier than the Babylonian exile. It is of note that Josephus completely omits the story of Micah's idol from ANTIQUITIES. The book of JUDGES is the symbolic seventh of the twenty four books of the Torah, and JUDGES (שופטים) is named with a synonym for "Dan," (דָּן). The Torah testifies that the Ten Tribes of Israel remained on the land after the Assyrian conquest, and the Gospel points at this testimony. After Assyria conquered Israel, and before Babylon conquered Judah, the climate was such that the Torah suggests Dan was in the position of having to prohibit entry to Judah's envoys:

Hezekiah sent word to all Israel ... inviting them to come to the Temple of Yahweh in Jerusalem...

The king and his officials decided to celebrate Passover in the second month...

They decided to send a proclamation throughout all Israel from Dan to Beersheba...

So emissaries went to all Israel and Judah

With letters from the hand of the king and his ministers, following the kings orders, saying:

"Oh sons of Israel! Return to Yahweh, the God of Abraham, Isaac, and Israel, then He will return to the part of you that remains--to those of you who have escaped the power of the kings of Assyria"...

The emissaries went from town to town in Ephraim and Manasseh, as far as Zebulun

But the people mocked them and reproached them with ridicule

Nevertheless some from Asher, Manasseh and Zebulun humbled themselves and went to Jerusalem.

--2 CHRONICLES (30:1-10) (here is the Bible's own testimony that Assyria left Israelite remnants Manasseh: of Dan--Ephraim--Zebulun, Issachar, and Asher)

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ABOVE: This fragment, called the "Tel Dan Stele," is from a monument believed to have been erected by Hazael of Damascus. The inscription champions Aram's victories against Israel and "the House of David" (usually taken for Judah). 1 KINGS (19:15) proclaims that Hazael was Yahweh's Messiah, and tells how Yahweh orders Elijah to anoint Hazael:

Behold Yahweh passed by and a very powerful wind tore the mountains and broke the rocks in pieces before Yahweh--not Yahweh in the wind, and after that wind the earth quaked--not Yahweh in that shaking, and after the shaking a burning fire--not Yahweh in that burning, and after the fire a voice unwavering and subtle. Now when Elijah heard it he wrapped his face in his cloak, and went to the cave entrance, where a voice addressed him saying: "What do you do here Elijah?" And he answered: "I have been very zealous for Yahweh the God of Armies, because the sons of Israel have forsaken their covenant with you, knocked over your altars, and slain your prophets with the sword. Now I am the only one left, and they even seek to take my life." And Yahweh said unto him: "take the road through the desert to Damascus, and when you arrive there anoint Hazael as king over Aram. Then Jehu the son of Nimshi you will anoint as king over Israel, and Elisha the son of Shaphat from Abelmeolah you shall anoint as prophet to succeed you. And it will happen that any who escape the sword of Hazael will be slain by Jehu, and any who escape the sword of Jehu will be slain by Elisha. (note here the prophets as soldiers)

There can be little doubt that Damascus had its own Israelite expat community before this pivotal time when Galilee's history became inextricably influenced by Aram. The Galilean dialect of Hebrew became heavily reinfluenced by Aramaic, which is why Peter was given away by his accent when he denied Jesus in Hebrew. The "Denial of Peter" pericope takes place at the house of the High priest Caiaphas, and this context informs the seeker of an issue regarding two different views of Hebrew rather than two different dialects of Aramaic---a problem to which this sidebar will return. It is notable that two books of the Torah have large sections only in Aramaic, which suggests their poetic qualities were not capable of being completely preserved by Hebrew translation. These Aramaic sections of the Torah are EZRA 4:8-6:18; 7:12-26; and DANIEL 2:4-7:28. The question of what language was used in everyday discourse by Jews in First Century Israel is not yet entirely resolvable from the evidence, for the Dead Sea Scrolls represent an Essenic community apart who may have believed the use of scriptural Hebrew in mundane instances would accrue spiritual merit unto themselves. Such Hebrew as was spoken by the general populace in daily living, included a plethora of adopted Aramaic words and aphorisms. How this issue becomes central to the story of the Gospel and First Century Israel, again regards the conflict between the literal and literary interpretations of the Torah. Hebrew was under siege from the popular gravity of Aramaic, especially since the time of Darius, who made it the official language of the western half of the Persian Empire. The Torah's interpretation suffered under a reaction like that the French have imposed upon themselves in the face of overwhelming English cultural output. Without going off into that parallel more than necessary, it suffices to point out that such reactionary moves tend to rob a language under siege of the very qualities that make it a living language rather than an archaic artifact in the works, and the xenophobic moves made towards purity, unforgivably further rob the language of its ability to understand itself and its literary milestones, none of which were produced under the extreme stodginess of the later scholastic regimes. When MARK preserves Aramaic words from the mouth of Jesus to the daughter of a synagogue in Capernaum, the point is that these were Hebrew words. But before returning to the wake-up cock heard in the High Priest's court, the discussion must expose the root of this literary vs literalist interpretation problem in the current Torah itself. The following citations will begin to show how Hebrew scholiasts who redacted GENESIS made an implicit assertion that the Hebrew tongue was developed from the Babylonian language, not the Aramaic. This assertion is made inside accusations that the Hebrew Patriarch Jacob (whose name means "leg-puller," which is perhaps ultimately a euphemism for 'milking' a competitor off), has stolen the property of Aramaic Laban (whose name means "White-one"):

"Let us make a covenant you and I, and let it serve as a witness between us, so Jacob took a stone and set it up as a pillar, He said to his relatives: "Gather some stones," so they piled them up in a heap. Laban called it "Jegar Sahaduth;" Jacob called it "Galeed."--GENESIS (31:44-47)

Here on the surface is merely a folk etymology of the region of Gilead. At depth there are genealogical references which confabulate the Hebrew language's origin in Babylon. The ultimate meme of this assertion is the story of the tower of "Babel," wherein Babylon's endonym (בָּבֶל), which makes claim to "the gateway to El" (i.e. God), is satirized with a Hebrew pun "bilbel" (בלבל) which is usually translated as "to confuse," or "confound," but literally means "mix up with oil," or 'anoint,' with the modern English "grease," "make greasy," or 'toss-off,' perhaps conveying the bulk of usage. (If the bricks of the ziggurat were mixed with much oil, then the edifice could not stand. Ultimately, though it has evidently never been entertained by the Hebrew purists, one might discern--behind all these most controversial early Midrashim--the trickster Danite hand leading the Persian establishment of Yehud; note how Laban tricks Jacob into union with his elder legacy--Leah. The purist's confusion may be compared to the failure of most Muslim's to comprehend Mohammed's mischievous installation of the Black Stone into the corner of the cleansed Kabba.) Now since Jacob's descent from Eber comes from Shem through Arphaxad (who is forefather of Chaldea/Babylon), while Laban's descent from Shem is to be supposed through Aram, the purport is that the Hebrew and Aramaic languages are distant cousins rather than directly connected branches. Title to the land is the context of this assertion. This was exactly the point lost in the court of Caiaphas. Josephus stokes the seeker's curiosity about who got Peter inside the compound of Caiaphas during the trial of a real Jesus who personifies the Word of God. Once the seeker resolves the Zealot Josephus truly was, then they may see the reference to Joe's priestly father Matthew, who was of the Jehoiarib Levite course. Under orders from the Romans who appointed them to lead the Levites and the spiritual life of the nation, the High Priesthood facilitated the collection of the Roman taxation after the deposition of Herod Archelaus; their compulsion argued that if the Romans were not paid what every other province submitted, then the Temple would be lost:

"The Judeans, although at the beginning they took the report of a [Roman] taxation heinously, yet did they leave off any further opposition to it, by the persuasion of Joazar, who was the son of Boethus, and the Chief Priest"---ANTIQUITIES (18:1:1)

Note that the tax collecting disciple Matthew has the dual identity as "Levi of Alphaeus," where the moniker Alphaeus links him to the Lord's brother James (c.f. MATT 9:9, 10:3, MARK 2:14, LUKE 5:27). To fathom the depth of Peter's Denial in the courtyard of the High Priest Caiaphas, the analysis of the Talmud preserves humankind's very epitomes of the all-time perfect self-incriminating accusations:

"Rab Judah stated in the name of Rab: The Judeans, who cared for their language, retained their learning, but the Galileans, who did not care for their language, did not retain their learning. But this depends on whether one cares. So say instead: The Judeans, who were exact in their language, and who laid down mnemonics for their aid, retained their learning; but the Galileans, who were not exact in their language, and who laid down no mnemonic as an aid, did not retain their learning ... Rabina said: The Judeans, who made their studies accessible to the public, retained their learning, but the Galileans, who did not make their studies accessible to the public, did not retain their learning"---Talmud, EIRUVEN (53a)

The above passage has been paraphrased: "Because the Galileans are not careful about their language, their Torah interpretation is not valid." Now if one hears a derogatory reference to the Aramaic Targum here, they will soon discern that this is crafted with the same uncaring negative speech with which the Roman franchised High Priesthood were interpreting scripture to betray Israel. Despite the fact that the originals were written without vowels, the literalist interpretation of scripture entertains no deep significances to any wordplay. Meanwhile the highly Aramaic influenced Hebrew which the Galileans spoke evinced such puns, and their Biblical understanding was mocked by the more chaotic instances of these puns, as the scholiast on the next folio relates:

‘The Galileans, who were not exact in their language’: For example: A certain Galilean once went about inquiring: ‘Who has amar?’ They said to him: ‘Foolish Galilean, do you mean an "ass" (המד-hamor) for riding, or "wine" (המד-hamar) to drink, or "wool" (צמד-amar) for clothing, or a "lamb" (אימד-hamor) for killing?’---Talmud, EIRUVEN (53b)

As will later be vocalized clearly in the discussion of Zebulun, there is great depth to this flippant rebuttal. The pericope of Peter's Denial is used to wake up the servants of the High Priest: Let me cut off your ear and put it back on for you, so that the sharpness of my volcanic revelation cuts through your intransigence in the face of your coming extinction. The symbolic importance of this pericope is exemplified by the harmony of its elements across all four Gospels, with the climax in JOHN, where Jesus is defined as the WORD OF GOD incarnate:

"The Word became flesh and dwelt among us." --JOHN (1:14)

The Galileans (i.e. the Zealots) became the Torah in action. The highest line of the movement's leadership passed from Judas the Galilean, to Jesus, then on to the nephew of Jesus---Josephus. Peter's denial of Jesus symbolizes the denial of the true meaning of the Torah by the religious establishment, both in the time of Jesus, and even until today---and at present not only by Jews, but also by Christians and Muslims too:

"And following Jesus was Simon Peter, and the other disciple (Matthew--the father of Josephus), and that disciple was known to the Chief Priest (because he was both Priestly Jehoiarib and Royal Hasmonean), and he (Matthew) entered with Jesus to the hall of the Chief Priest. Peter was standing outside the door, therefore the other disciple who was known to the Chief Priest (Joe again begging the seeker to recognize his father Matthew, the ex-tax collector) went out and spoke to the female keeping the door, and he brought in Peter. Then the maid keeping the door said to Peter: ‘Aren't you also one of the disciples of this man?’ He said: ‘I am not.’** Now the servants and the officers were standing, having made a fire of coals, because it was cold, and they were warming themselves, and Peter was standing with them, and warming himself. The chief priests therefore, questioned Jesus concerning his disciples, and concerning his teaching; Jesus answered him: ‘I spoke freely to the world. I taught regularly in the synagogue, and in the temple, where the Judeans always come together, and I spoke nothing** in secret (riddles are not secrets but challenges; here JOHN's opening is key: Jesus is the Word of God); 'Why question me? (i.e. Why question my authority?) Question those who have heard what I spoke to them (i.e. 'there is an army of followers who understand me--the incarnate scriptures--so watch out'); Behold! These know what I have said!’ (they understand the scriptures) And he having said these things, one of the officers standing by did give Jesus a slap, saying: ‘That's how you answer the Chief Priest!’ (remember there is no punctuation) Jesus answered him: ‘If evil I spoke testify about the evil; however if I spoke nobly, why do you strike Me?’ (more code about the scripture) Annas then sent him bound to Caiaphas the Chief Priest (here the joke about who was the real High Priest, Caiaphas or his father Annas, which is resolved in WARS and ANTIQUITIES). And Simon Peter was standing and warming himself, they said then to him: ‘Art thou also of his disciples?’ He denied, and said: ‘I am not.’** One of the servants of the Chief Priest, being kinsman of him whose ear Peter cut off, (in the Garden of Gethsemene, where the ear amputation is a reference in foreshadow to the Aramaic accent on Peter's Hebrew in the Chief Priest's courtyard) said, ‘Didn't I see you in the garden with him?’ (This is the conclusion to the lurid gag line which riffs upon not "knowing him" in MATTHEW 26 and MARK 14, and upon the back-stabbing Judas kissing that went on there at the oil-press beneath the graveyard in all four Gospels; this gag scripts a grand spoof on Dionysian excess as satirized in the Last Supper pericope: hedonists feast malignantly upon human flesh, while Messianists nourish themselves with the Word of He who created human flesh.) again, therefore, Peter denied, and immediately a cock crew (the orgasmic wake-up)."--JOHN (18:15-17)

"And shortly those standing near came to Peter and said: "Surely you are also one of them, (the Zealots) for your speech (λαλιά: story, chatter, dialect, accent, identifying vocalization) truly gives you away"--MATTHEW (26:73)

"Truly you are derived from them, also indeed a Galilean you are, also your speech mimics (note that "Cephas" is a pun of "Caiaphas")."--MARK (14:70)

Josephus plays a comic fast-handed shell game with this kernel. Of central note is the fact that almost every utterance from Jesus whose Semitic form is quoted by Gospel is Aramaic. Moreover, the word with which Jesus usually addresses God, as His "Father," is the informal endearment "Abba," (i.e. 'Papa'), of Aramaic origin. Yet when Paul has his vision of Jesus on the road to Damascus outside Gamala, where one would assume the local language was even more predominantly Aramaic, Paul testifies that the heavenly Jesus complained in "Hebrew." The story of Paul's vision of the risen Jesus is told three times, in mirror of the three denials of Peter, and the telling always involves the Chief Priest in the cast of the scene:

(1) Saul was still breathing out threats and murder towards the disciples of the Lord. Having gone to the Chief Priest he requested of him letters into Damascus to the synagogues, so that if he found any of the way (here "way" is used to mean the Galilean "sect," the way of the Lord, which in this pericope is paired to "the way" to Damascus, where the Gaulanite Zealots assisted Aretas against Herod Antipas) whether men or women they'd be arrested and brought to Jerusalem. Now travelling on it happened as he came near to Damascus a light from heaven suddenly flashed around him. And having fallen on the ground he heard a voice saying to him, "Saul, Saul, why do you persecute me?" Now he replied: "Who are you Lord?" The reply: "I am Jesus, the one you are persecuting."...The men traveling with Paul stood there speechless. They heard (akouontes, ἀκούοντες) the speech (phōnēs, φωνῆς), but did not see anyone (more play in this phrase with mēdena: "not even one,": which does not necessarily mean they didn't see a light).---ACTS (9:1-7)

(2) On one of these journeys I was going to Damascus with the authority and commission of the Chief Priests... We all fell to the ground, and I heard a voice say to me in Hebrew: "Saul, Saul, why do you persecute me? It is rough for you to kick against the pricks." ---ACTS (26:12-14)

This second version was utterly hilarious irony to a learned Greek speaking Jew, as this is a literary reference to a Greek turn of phrase immortalized by the Ancient Greek lyric poet Pindar:

"To kick against the pricks is unhealthy conduct." ---PYTHIAN ODE (2:173)

The cultural context was further developed by the Ancient Greek tragedist Euripides:

"I would much rather do him sacrifice, than kick against the pricks, myself a mortal man, and he a god" ---BACCHAE (791)

There is no escape from the ink that scripts Jesus employing the parable of Pindar. The allusion is to a plowman keeping his beast on course with a sharp stick or "goad," and thus "goading" the beast onward to fertile enterprises. If the ox tried to kick back at the appliance, it risked roughing up its hamstrings and causing itself serious injury. It is one thing for Paul himself to quote Greek literature in order to make a zealous point, as when he quotes PHAENOMENA by Aratus in ACTS (17), and THAIS by Menander in 1 CORINTHIANS. It is quite another thing for Paul to report the "Hebrew" rehash of Pindar in the mouth of Jesus. This is a comedic tragic allusion to the suffering accrued when one fights the gravity of the powerful, and this famous Greek idiom is quoted by Jesus while deliberately leading the reader to question whether the translation from Greek was in fact into Hebrew or into Aramaic. That tightly knotted literary vignette is itself a zoom in upon the very prickly issue at hand. Did the people have a right to truly understand the language and idioms in which their social contract was written? Or were they to be goaded on like witless oxen with the hypnotic sting of rituals? When Paul retells the story to the crowd in Jerusalem there is more literary tease on the same theme. As soon as the crowd realizes Paul is speaking to them in Hebrew they grow more quiet, as if they are somehow surprised, or in need of deeper concentration, this despite the fact that they are in Jerusalem. One thing that this third version goes out of its way to make plain, is that Paul was definitely trained in Hebrew, for since he studied under Gamaliel, he must have been accomplished in the Hebrew of the Torah. It appears the author foreknew that at sometime in the distant future, there would be confusion, about what language had been spoken as the lingua franca, at the time of these most important events in the history of Judaism. Furthermore, the author's hand shuffles the shells here in an even more dizzying fashion, to make it clear that someone is "pulling our leg," crafting what seem like contradictory testimonies, regarding whether those who were with Paul were capable of "hearing" (i.e. understanding, "let him who has ears to hear"...) what the specter of Jesus was saying to Paul when Jesus quoted him Pindar in "Hebrew." Here the author again deliberately quizzes those in his audience who are more savvy to the totality of this puzzle's context. The two words for A) "hear" and B) "speech" are the same in ACTS (9) and ACTS (21), and their roots are the roots of the English words A) "acoustics" and B) "phonics." At first it seems that version (1) in ACTS (9:7), and version (3) in ACTS (22:9) contradict each other, until the competent student realizes that the 'acoustic' word can either literally mean "hear" or metaphorically mean "understand," while the 'phonic' word can either literally mean "sound," or metaphorically mean "language." The wordplay is supposed to be obvious; its motive is to lead the student of the Word to a not so hidden highlight. Were Paul's companions unable to "hear" the "Hebrew" dialect of Jesus? OR was Jesus inaudible because of the turn-about way that Pindar's concept was used by Jesus to gloat (in the most high-brow understatement), over the extermination of a High Priesthood sect who had betrayed Israel (i.e. the key to resolve the motive for the faux-contradiction unheard between (1) and (3) is given by the odd prick in (2)):

(3) Paul stood on the steps and motioned to the crowd. When they were silent he said to them in Hebrew: "Men, brothers and fathers, hear now my argument." Now when they heard he was addressing them in the Hebrew language (dialektō, διαλέκτῳ), they became even more quiet. He says: "I am a man of Judea born in Tarsus of Cilicia, but I was brought up in this city (Jerusalem), and was instructed at the feet of Gamaliel according to the exactness of the Torah of our fathers, being a Zealot for God, (just as all of you are this day (in calling for Paul's death due to their belief that he was in serious violation of the Torah)), who persecuted this way (the Zealot sect twinned to the Sadducee High Priesthood) to the point of death, arresting and delivering to prisons both males and females, as also the High Priesthood bears witness to me (all cheeky double-speak) ... but it happened while I was travelling and getting close to Damascus... I fell to the ground and heard a voice say: "Saul, Saul, Why do you persecute me?"... Now those who were with me, they saw the light, but they did not hear (ēkousan, ἤκουσαν) the speech (phōnēn, φωνὴν) of Him who spoke to me. (this also means "did not understand the language of Him," as Josephus specifically uses φωνὴν to mean "language" more than five times in AGAINST APION) ---ACTS (21:40-22:9)

This Aramaic-Damascus side-bar untangles the last braid on this thread with the correspondence between ANTIQUITIES and the one other place in Gospel where the predominant speech of the ethnic sub-group is in question: the Messianic Pentecost in ACTS:

When the day of Pentecost arrived they were all together of one accord. And suddenly a sound (ēchos, ἦχος: the word from which the English word "echo" ultimately derives; figuratively it was also a news "buzz" or a 'broadcast;' in Greek mythology "Echo" was a nymph who loved the sound of her own voice) came rushing out of heaven like a violent wind ... And divided tongues of fire appeared to them, and one sat upon each of them. And they were filled with the Holy Spirit, and began to speak with different tongues (glōssais, γλώσσαις: the root of the English word "glossary") ... the multitude came together and was confounded because each one heard their own language being spoken. They were amazed and marveled saying: "Are not all these who are speaking Galileans?"

This complex puzzle will not be fully decoded here. The main punchline hits on how "Galileans" could mean both: A) an Israelite ethnic group, OR: B) the Zealot sect of Judaism that originated within this ethnic group. The pericope ciphers both: A) the exodus of hundreds of thousands of Galileans upon the Roman reconquest from 67-73 A.D., AND: B) the recruitment of Jews from all over the world into the Galilean sect to fight the Romans during all stages of that conflict. This discussion is concerned with the exodus theme, which is inside an outlying context of the memes of the Lamb of God, the Passover Sacrifice, and the Sandals which were unable to be loosed. The Askenazi Jewish community has mighty origins in this new exodus from slavery. In notes over a millenium, the Jews of Europe were reported to have a higher incidence of red hair than did the Gentiles of the nations in which they resided, and they were often derided as "the red-headed race." While the Ashkenazim adopted the lingua franca of the nations in which they resided, their ties back to the Pharisaically resettled Galilee centered on the Hebrew of the Torah, not Aramaic. The "final" rite, of this Gospel puzzle wherein Aramaic words are spoken as the Hebrew language, hinges upon the parallel description Josephus gives of the feast of Pentecost in his ANTIQUITIES:

When the seventh week after this [Passover] sacrifice has passed, there have been forty-nine days of the [seven] weeks [of the Passover season]. On that fiftieth day, which Hebrews call "Asartha" (ἀσαρθὰ, a transliteration of the Aramaic word עצרתא, which means "concluding," or "finishing." The corresponding Hebrew word is עצרת)—and this ciphers “fiftieth” (i.e. "Pentecost," πεντηκοστήν, the word Greek speaking Jews used for this holiday)—they present to God a loaf of two assarons of wheat flour made with leaven, and two lambs as a sacrifice. ---ANTIQUITIES (3:10:6)

This is the only instance where Josephus quotes a specific Aramaic word and calls it Hebrew: At the conclusion of this new Passover they were together all of one accord. But before the resurrection, the last words Jesus spoke to God from the cross, (before it was finished), were: "Eli, Eli, Lemma Sabachthani!"---wordplay in a Hebrew/Aramaic rephrase which is uniquely Galilean: "My God! My God! Why do I a thicket survive?"

YOU WANT TO EAT ME?

τὸ ποτήριον ὃ δέδωκέν μοι ὁ πατὴρ οὐ μὴ πίω αὐτό

"The cup which has given me the Father no not shall I drink it"

--JOHN (18:11)

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To recap from before the Tel Dan Stele side-bar: As 2 CHRONICLES (30:1-10) tells it, Asher, Manasseh and Zebulun had all humbled themselves and celebrated Passover with Hezekiah in Jerusalem. Hezekiah's envoys were repulsed by the Danites in the danger zone, where they were vassals of Aram a century before they were vassals of Assyria. Yahweh had anointed Aram's king Hazael as an instrument of revival, which undeniably raises the prospect that pious Biblical Monotheism, as led by Gershomite priests, was still practiced in Dan well after Judah was exiled. The entire inflammatory myth of Micah's idol appears exaggerated fabrication designed to taint a rival cult center with rumors of Pagan foundations worse than those of Salem. Of great relevance here is the unsung fact that the HAGGADAH, which most famously includes instructions for Passover observance at home, originates with the folk traditions of the Galileans. The Gospel directly--and deliberately--points at 2 CHRONICLES (30:10) to highlight the climate under some spun talking points about the Ten Tribes which ANTIQUITIES exploits:

και ην αννα προφητις θυγατηρ φανουηλ εκ φυλης ασηρ αυτη προβεβηκυια εν ημεραις πολλαις ζησασα ετη μετα ανδρος επτα απο της παρθενιας αυτης. καὶ αὐτὴ χήρα ὡς ἐτῶν ὀγδοηκοντατεσσάρων, ἣ οὐκ ἀφίστατο ἀπὸ τοῦ ἱεροῦ νηστείαις καὶ δεήσεσιν λατρεύουσα νύκτα καὶ ἡμέραν. καὶ αὐτῇ αὕτη τῇ ὥρᾳ ἐπιστᾶσα ἀνθωμολογεῖτο τῷ Κυρίῳ, καὶ ἐλάλει περὶ αὐτοῦ πᾶσιν τοῖς προσδεχομένοις λύτρωσιν ἐν Ἰερουσαλήμ.

There was also a prophetess

Anna, the daughter of Phanuel of the tribe of Asher--who was extremely old...

She never left the Temple (even since the days of Hezekiah)

But worshiped night and day fasting and praying

At that very moment she came up to them (up to Mary, Joseph, and their little Joshua)

Gave thanks to God and spoke about the child

To all who were looking forward to the redemption of Jerusalem

--LUKE (2:36-38)

The tribe of Asher is one of the Ten Tribes of Israel, who like the other nine, was never completely exiled out of the land, nor forever lost beyond the Euphrates. Moreover Asher is named as one the tribes whose remnant in Israel went to Hezekiah's Jerusalem to worship in the Temple. The audience of prophetess Anna comprised of those waiting for the redemption of Jerusalem. The modern literalist once again counter-intuitively interprets this word "redemption" (λύτρωσιν), as a metaphor for forgiveness of sins, while ignoring the literal meaning of the original Greek. The word literally refers to redemption from slavery. Jerusalem was enslaved to Pagan Rome, whether it was ruled by Latin governors, or by Edomite client kings. The Galileans did not recognize the Herodian kings who ruled in Israel, because these kings were anointed by a High Priesthood appointed by Roman Pagans who were surreptitiously dismantling the exemption from the Imperial cult which Caesar had granted the Jews as first step in a program of progressive assimilation. Jesus was a redeemer in the mold of Moses, working as the zealous general, once again throwing off the yoke of Pagans who sought to erase the Monotheistic legacy of Moses.

(SON OF) MAN DOWN

This post of THE BIBLE FOR ZOMBIES blog, climaxes a long hard tour of duty, by thrusting back through Nazareth via a quick unzip, exposing the lay of the battlefield. The God of Israel's prophetic literary revelations continue their threads in a weave through the variant Gospel narratives and historical works of Josephus. The whole story of redemption is only understood when scholastic aptitude is applied to the cryptic stories of two Israelite Zealots: Jesus and Judas. Judas the Galilean founded the Zealot sect of Judaism on the event of the birth of Jesus. One decade after Judas and his Sicarii attacked Sepphoris through Nazareth, his religiously distinct Zealot revolt is born on the same day that Jesus is born in LUKE--the tax census of 6 AD. (If He walks like a Zealot and talks like a Zealot, if He is born with the Zealots and dies like a Zealot, then He must be ... the Son of Man/God.)

Herod's son Archelaus was fired as client king by Augustus Caesar, and Judea came under the unveiled Pagan rule of Roman Prefects and Procurators, who appointed the High Priest of God's Temple in Jerusalem. The Zealot movement started in earnest with the goal of the redemption of Jerusalem--redemption from slavery to Pagans. The thirty shekel redemption price, which Judas Iscariot (anagram for Judas Sicariot) was later paid for the whereabouts of Jesus, was the same price specified at EXODUS 21:32 and ZECHARIAH (11:13) to redeem an Israelite slave. Yet the slavery of this Temple and its people was much worse than the ordinary brutality associated with the theft of work. The gladiatorial arena was only the lip of a sadistic sewer of great depth. The culted faux-divine Caesars were instituting a Bacchanalian world of sadistic sympathetic magic and cannibalism. When Jesus is born under the duress of the Roman census ordered by the fake god Caesar Augustus, the newborn baby Jesus is forced into a "manger," which is a feeding trough for a beast. Get a clue now. The beautiful children of Galilee were being counted for the bedrooms and kitchens of Rome's monstrous magic elite.

The literary device of a dual betrayal/redemption of Jesus and Israel, is braided into the Last Supper, where Jesus mocks a Dionysian feast of human flesh. Deranged imperialists, Pagan witches, and hedonists were (and still are) eating people. Ask yourself if God offers mankind redemption by literally eating human flesh as in the doctrine of Transubstantiation, or if God's inspired satire aims to squash the buffoonery of this Pagan illness, to incite a social justice movement that will preserve the crown of His creation:

In those days Augustus Caesar issued a decree that all the habitable world should be registered

This first census [for direct Roman taxation] took place when Cyrenius was governor of Syria

And everyone went to his own town to be registered (i.e. counted)

So Joseph also went up from Nazareth in Galilee to Judea to Bethlehem, the town of David

Because He belonged to the house and line of David

--LUKE (2:1-4)

And now Archelaus's part of Judea was reduced into a province [of Rome]

And one of the equestarian class of the Romans was sent as a procurator

Having the power of life and death put into his hands by Caesar

Under his administration it was that a certain Galilean whose name was Judas

Prevailed upon his countrymen to revolt

And said that they were cowards if they would suffer to pay a tax to the Romans

And would submit to mortal men as their Lords besides God

This man was a Rabbi of a peculiar sect of his own (the Zealots)

And was not at all like their other leaders (leaders of the other Jewish sects towed Rome's line)

--WARS (2:8:1)

Now [Great Herod's son] Archelaus's country was added to the province of Syria

And Cyrenius, one who had been consul

Was sent by Caesar to make an appraisal of the people's wealth in Syria

And to sell the estate of Archelaus

So Cyrenius... arrived in Syria at this time... to take an account of its wealth

Copinius... was sent together with him to have the supreme power over the Jews

Moreover, Cyrenius himself entered into Judea which was now added to the province of Syria

To take an account of their wealth as well...

Although the Judeans were at first shocked to learn of this registration (i.e. counting)

They gradually condescended...

But there was one Judas, a man of Gaulanitus whose city was named was Gamala...

Who became zealous to draw them into a revolt

Who said that this taxation was no more than an introduction into slavery

And exhorted the nation to assert their liberty...

Judas the Galilean was the author of a fourth sect of Jewish philosophy

They have an inviolable attachment to liberty

And they say that God is to be their only ruler and Lord (and/or ruler and "master")

They also put no value upon dying any sort of death

Nor are they deterred by the deaths of their relations and friends

Nor can any such fear make them call any man "Master"

And since this immovable resolution of theirs is known to a great many

I shall speak no further about the matter

Nor am I afraid that anything I have said about them is unbelievable

Instead I fear that what I have said

Can not match the resolution they show when they undergo pain

--ANTIQUITIES (17:13:5- 18:1:6) (note that post 80 AD, Joe still speaks of the sect as alive)

After Tissot's NAILING HIM -- SITTING UPON JESUS ON THE CROSS
"This immovable resolution of theirs is known to a great many"

Regarding the faux-contradiction here between ANTIQUITIES and WARS, a clarification of the related footnote by translator William Whiston, gives a concise introduction:

Since St. Luke once, at ACTS (5:37), and Josephus four additional times, once here, (ANTIQUITIES 18:1:6); and at ANTIQUITIES (20:5:2); and in WARS (2:8:1)*; and WARS (2:17:8)*, calls this Judas, who was the pestilent author of that seditious doctrine and temper which brought the Jewish nation to utter destruction, "a Galilean;" but here (at ANTIQUITIES 18:1:1) Josephus calls him "a Gaulonite, of the city of Gamala;" it is a great question where this Judas was born, whether in Galilee on the west side, or in Gaulonitis on the east side of the river Jordan; while, in the place just now cited out of the ANTIQUITIES (20:5:2), he is not only called "a Galilean," but it is added to his story, "as I have signified in the books that go before these," as if he had still called him "a Galilean" in ANTIQUITIES before, as well as in that particular place, as Dean Aldrich observes, of WARS (2:8:1). Nor can one well imagine why he should here call him a "Gaulonite," when in the 6th section that follows here (ANTIQUITIES 18:1:6), as well as twice in WARS, he still calls him "a Galilean"*.

-- Whiston's flirtatious footnote to "Gaulonite" at ANTIQUITIES (18:1:6)

The stubbed Gaulonite reference to Judas in ANTIQUITIES is a deliberate highlight; it calls the seeker to note this anomalous tag and collate it within the array of tags the author embeds into his texts. Gaulanitus was beyond the borders of Galilee as Josephus reports these borders in WARS (3:3:1). Josephus is the first ancient author to name a region Gaulanitus. Joe's "Gaulonite" coin pays the coiffeur to unlock his hairiest revelation. As will be shown conclusively, Galileans certainly lived in this "Gaulanitus," moreover, the identity of these Galileans give color to the moral of the story. The problem Josephus needed to rhetorically address, was a matter of how local borders were dictated by the Imperial regime to divide clans and septs of the same rebel ethnic group into different units of control. Pivotal here, is the way in which the mention of Lysanias and Abeline in LUKE has relevance to the Gospel revelation. Since the wane of Hasmonean power, the villages around the ruins of the ancient city of Dan had passed back and forth between the Herodians and a small city state called Abeline or the "House of Zenodorus," which was a franchise subject to Rome like the adjacent state of Chalcis which was married to it, with Abeline and Chalcis both in the religion-business orbit of Baalbek. Cleopatra annexed this entire area to Egypt from Antony. By the time Great Herod received much of the ancient Danite part of this area back from Augustus, it had ceased to have any classification associating it with Galilee, and was instead considered the lowest part of Ituraea. When Great Herod died, the Galileans were further disenfranchised from their legacy when Augustus split Herod's kingdom between his sons. Herod-Antipas was officially titled Tetrarch of Galilee and Perea; Herod-Philip was officially titled Tetrarch of Trachionitus, Auranitus, and Batanea. Philip's official Roman title made no mention of any part of Galilee, nor any such place as a "Gaulanitus." Before Great Herod's death, the Galilean fishing industry had operated without the hassles of multiple jurisdictions. When Magdala and Capernaum were assigned to Antipas, and Bethsaida assigned to Philip, the Galilean fishing industry became burdened by taxation under two separate jurisdictions of the same Imperial power. This was Pagan magic; one of the pillars of economic power important to a stubborn ethnic group was attacked under the plausible denial that it was an accidental consequence of succession. The gerrymandered borders hearkened the fishing industry's fragmentation and decrease. Galilee's border now ended where Philip's tetrarchy began. Ituraea was not in Philip's territory or title. Why then would LUKE assign it to him? Again, the answer is, that this faux-error makes a point about the ancient city of Dan. The rurals living around the ancient ruins of Dan and Abel-Maachah became residents of a region united with part of Ituraea during those times when Dan was flip-flopped back into the borders of that petty place Abeline which LUKE queerly mentions. Furthermore, of Phillip's three official regions, only Trachonitus listed in LUKE, while Auranitus and Batanaea are ignored. Why? Again, the reason is because the ancient capital Dan was officially part of Trachonitus when it was part of Philip's realm. The Roman program was clear by the time of Jesus. The Galileans were separated from the religiously exempt Judea, then split under two different Herodian client states with large Pagan populations. Soon a new capital was built for Galilee and named after the Pagan demigod Emperor Tiberius, while the Sea of Galilee was also renamed the Sea of Tiberias in his honor. With the ancient northeastern capital region of Dan so far removed from political association with Galilee, how could Josephus best emphasize the Israelite and Danite origins of the Galileans? High-brow wordplay suited Joe's scholastic purpose perfectly. The linchpin in this literary method is the reference to the Zealot leader Judas the Galilean as a "Gaulonite."

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KEY TO MAP: JESUS MINISTERS TO ISRAEL UPON THE DEATH OF LIVIA-JULIA

A: ROMAN PROVINCE OF SYRIA includes Gaza (GZ) and Askelon (AK) since Great Herod's death in 4 BC.

B: ROMAN PROVINCE OF JUDEA, was created in 6 AD, via exile of Ethnarch Herod-Archelaus and the subsequent tax census, which birthed the Zealot Revolt while Jesus was put into a "manger" (which is a "feeding trough" for a beast--so get a clue). (CM): Caesarea-Maritima (capital), (SB): Sebaste, (JC): Jericho, (JS): Jerusalem, (HB): Hebron, (MS): Masada. Judea was ruled by Pontius Pilate from 26-37 AD. Cities marked by a white dot rather than a black one, were either personally owned by the Imperial House, or named after its faux-divine August members.

C: CLIENT STATE RULED BY HEROD-ANTIPAS (Tetrarch of Galilee and Perea): (CN): Capernaum, (SP): Sepphoris (old capital), (TB): Tiberias (new capital); In Perea Herod-Antipas built the city Livias (LV) in honor of Livia-Julia, and kept John the Baptist imprisoned in the fortress Macherus (MC).

D: CLIENT STATE RULED BY HEROD-PHILIP (Tetrarch of Trachonitus, Auranitus, and Batanaea): (CP): Caesarea-Philipi (which was Philip's capital, a.k.a Panias, near the ancient city of Dan and the ancient city of Abel-Maachah), (BJ): Bethsaida-Julias, rebuilt in honor of the faux-divine Empress; Philip, Peter, and Andrew were from Bethsaida. (GM): Gamala, (GL): Gaulon (a.k.a. the city Golan).

E: THE DECAPOLIS was a loose league of ten autonomous Hellenistic cities under Rome, including Damascus (DM), which is listed first of the ten by Pliny. Damascus was in the orbit of Roman Syria under Varro, when Great Herod was given the southern part of the country of Lysanias. The story Josephus unweaves around Damascus is finished by 2 CORINTHIANS 11:30-33, and ACTS 9:19-26, where Aretas (d. 40 AD) is in control of Damascus after Gaulonite Messianists aided Aretas in his war with Herod-Antipas. The new Jerusalem establishment appointed by Herod-Agrippa under Caligula Caesar, sends Paul to root out these Messianists among the Jews of Damascus, but he is converted by his experience of the risen Jesus on the road to Dasmascus (ACTS 9:1-9). King Aretas of Nabatea had apparently taken Damascus during a war that was instigated as much by the Galilean/Gaulonite unrest as it was by any irregular marriage customs perpetrated by Herod-Antipas and Herodias after the deaths of Jesus, Herod-Philip, and John the Baptist. The whole puzzling relationship between Philip, Herodias, and Salome Jr., is bound up in the fuzzy status of Philip's kingdom after his death in 34 AD. Only with the rebellious activity of some Gaulonites, do we hear that Herod-Antipas inherited Philip's borders:

"So Aretas made this (Antipas neglecting his earlier Nabatean wife--the daughter of Aretas--in favor of his new wife Herodias) as the first occasion of his enmity between him and Herod-[Antipas], who had also some quarrel with him about their limits at the country of Gamalitis (in Philip's tetrarchy until his death in 34 AD). So they raised armies on both sides, and prepared for war, and sent their generals to fight instead of themselves; and when they had joined battle, all Herod's army was destroyed by the treachery of some fugitives, who, though they were of the tetrarchy of Philip (until Philip died obviously), joined instead with Aretas's army." --ANTIQUITIES (18:5:1)

Here the whole "Salome Dance" unveils, for that young daughter of Herodias was married to Philip, and Herodias lived in Caesarea-Philippi with her daughter and son in law/uncle until he lost his life in 34 AD at Bethsaida-Julias. The power Herodias had over Philip from this arrangement is why Salome is cheekily called "Herodias daughter of Herodias" in the early mss. of MARK. Herodias was, for all ostensive purposes, as good as Philip's wife and queen, using her young daughter to position herself as a sort of vizier representing Empress Livia-Julia, who was grandma Salome's soul sister, and her own mentor. After Bethsaida took Philip away, Joe tells that Tiberius Caesar attached Philip's realm to

Syria

, while the revenues were still collected and deposited locally. Thus legionnaires and a commander came down from

Syria

to police the unrest without undoing the security situation of Herod-Antipas. However Herodias (who had been the defacto Queen at Caesarea-Philippi) had married Antipas, and the two now continued to rule the economic affairs of Philip's realm from Tiberias, while the official queen, a still barely 20 year old Salome, somehow remained in the picture as a green-horned figurehead, to project continuity and stability; note the satirical key:

"And He (Herod-Antipas) vowed to her (Salome): "Just ask it of me and I will give you whatever you ask, even up to half of my kingdom!" --MARK (6:23)

Remember that the revenue kingdom of Herod-Antipas did more than double in territorial size after Philip's death, even while Roman military leadership from Syria worked to keep the peace in the wake of great Gaulonite disturbances related to the deaths of Jesus and Philip. That Salome remained active in "on the job training" is supported by her illustrious later career. When her uncle Herod-Agrippa was awarded Philip's country by Caligula Caesar (three years after Salome had been widowed by Philip), Salome was transferred to a more northern assignment with a new marriage to her twice first cousin and twice uncle Aristobulus, King of Chalcis (capital: Chalcis ad Libanum--between Abila and Baalbek). Later Salome Jr. was once more reassigned further north by promotion of her father in law/uncle, the sibling of Herodias and Herod-Agrippa, simply named "Herod," but better distinguished as "Herod of Chalcis," for he replaced his son Aristobulus over Chalcis by award of Cladius Caesar, while Salome and Aristobulus were given the country of Lesser Armenia to govern in recompense. Salome still ruled Lesser

Armenia

for Rome under Domitian Caesar circa 92 AD. The twisted mass of Appalachian relationships between these Herodians is purposely highlighted by the torturous dead ends in the lurid puzzle posed upon the surreal relationship between Herodias, Salome, and Philip, and counts on the anomalous number and vague description Josephus makes of the wives of Great Herod.

F: PERSONAL ESTATES OF THE EMPRESS LIVIA-JULIA. The cities, ports, and plantations of Jamnia (JM), Ashdod (AD), and Phasaelis (PS) were first inherited from Great Herod in 4 BC by his sister Salome, who had been Livia's friend since both their fathers were drafted in the civil war against Livia-Julia's future husband Augustus circa 42 BC. This senior Salome was married to the treasurer of the Jerusalem Temple, and her friendship with Empress Livia-Julia raises the question of who it was pulling Great Herod's strings before his executions of his Hasmonean wife Mariamne and her sons. When Salome--the first "Despotess" of these plantations--died in 12 AD, all the estates, with their beautiful palaces built by Herod, and their profitable date farms, were bequeathed to Empress Livia-Julia in their entirety. The Empress no doubt partied there with Salome's granddaughter Herodias, and her precocious little daughter, (called Salome Jr. by tradition). John the Baptist christened the Messianic movement at a site called Bethany beyond the Jordan, and despite Byzantine traditions which place this spot across from the date plantations of Jericho, there is a math puzzle in JOHN which locates the spot at least three days from Cana of Galilee (JOHN 1:28-29, 1:43, 2:1; though whether Jesus and company arrived on the first day of the wedding celebration is deliberately in question). JOHN's math puzzle also locates the Baptism haunt at least two days from the other Bethany outside Jerusalem (JOHN 10:40, 11:3, 11:6, 11:17; which better fits a location across the

Jordan

from Livia-Julia's plantations at Phasaelis (PS)). These rich properties were all inherited by Julia's son Tiberius Caesar when she died in 29 AD. The hailing of the triumphant entry of Jesus into Jerusalem with palm fronds can be taken an ode to the riotous Triumph of Jesus over the Imperial land grabs so vividly illustrated by these huge plantations. Going back to the rebel responsible for the initial incitation of that insurrection, Josephus says that the execution of John the Baptist was popularly thought to be the cause of the defeat of Herod-Antipas by King Aretas of Nabatea, and also that this war was instigated by the divorce of the daughter of this same Aretas, put away at the same fortress where John was imprisoned, due to that questionable marriage of Herodias which John rallied the people against. Furthermore, Josephus understates about John:

"Herod[-Antipas], feared the great influence John had over the people might put it into his power and inclination to raise a rebellion, for they seemed ready to do any thing he should advise. Thus he thought it best to put him to death, and prevent any mischief he might cause" --ANTIQUITIES (18:5:2)

G: CLIENT STATE RULED BY LYSANIAS, (Tetrarach of Abeline), with his capital at Abila (AB). The territory included the peaks of Mont Hermon above the ancient city of Dan. Mount Hermon marked the northern boundary of Israel (DEUTERONOMY 3:8, 4:48, JOSHUA 11:3, 11:17, 12:1, 13:11). To veil a reference to this mountain, which was also known as Mount Zion, is to veil the very iconoclastic nationalist motive for the Messianic movement of John and Jesus. Critics have unfoundedly called LUKE in error because of some silences in ANTIQUITIES and WARS regarding a revival of the Abeline tetrarchy after it was taken by Cleopatra. Yet Joe does report that it had already been refranchised to one Zenodorus perhaps even before Cleopatra was completely defeated, and it is now apparent from an inscription found at Baalbek, that this Zenodorus was the son of the Lysanias whom Cleopatra had murdered in 36 BC. Furthermore, Josephus is clear that Augustus only awarded Great Herod the southern portion of the territory of Zenodorus/Lysanias, specifically the part including Lake Hulah, Dan, and Caesarea-Philippi. Moreover, archaeological evidence names a later Lysanias--probably the heir of Zenodorus--as Tetrarch of Abila during the reign of Tiberius. This evidence is an inscription that records donations which appear to have been for beautification of an Augusteum at Abila:

"FOR THE SALVATION OF THE AU[GUST] LORDS (plural, i.e. Augustus, Julia, and Tiberius) NYMPHAEUS, FREE[DMAN] OF AE[TOU] LYSANIAS TETRARCH, ESTABLISHED THIS STREET AND OTHER THINGS"

The flirtatious lack of clarity concerning the later Lysanias in WARS and ANTIQUITIES, does not degrade the veracity of LUKE, when one knows that it functions---like the faux-silence about Nazareth---to mime the highlight pen-stream of common authorship. Such subtle literary trail markers lead through all these works to cipher winks from Josephus upon bogus dead-ends which maze through the Gospels. The treatment of Lysanias is just as dainty as Joe's related, almost screaming non mention, of how Antipas succeeded to the lands of Philip until Caligula appointed these lands to the brother of Herodias--the infamous Herod-Agrippa Sr.. The related faux contradiction constructed by using literary license to loosely call Philip "Tetrarch of Iturea and Trachonitus" in LUKE, while ANTIQUITIES refers to Philip's official Roman title of "Tetrarch of Trachonitus, Auranitus, and Batanaea," highlights how Dan was technically in Iturea while it was attached to Abila, but Dan was instead technically in Trachonitus when it was attached to Herodian states. Still a third similarly related charade is choreographed from the enigmatic very mention of Abiline in LUKE, whereas the only possible reference one can propose to link the travels of Jesus into Abeline, must climb skyward in the pericope of "the Transfiguration," which is set on a great unnamed mountain which must be Hermon to otherwise give any narrative relevance to the mention of Abeline at the outset of the Jesus movement. The peaks of Hermon lay in the northern part of the original country of Zenodorus/Lysanias, rising in that portion which Augustus Caesar never gave to Great Herod or his son Herod-Philip; yet under Caligula Caesar, after the Galileans/Gaulonites upset the map, that mountain was moved to the other side of the border when Herod Agrippa recieves the tetrarchys of Philip and Lysanias, and Salome is made queen of Chalcis to the north, in hopes that the "robber" problem would be solved. Caligula then proceeds to attempt to install an idol of himself styled as Jupiter into the Jerusalem Temple's Holy of Holies. Resistance to this abomination began with Galilean movements into

Phoenicia

from out of Herod-Agrippa's kingdom. John Zebedee of Capernaum, the cousin of Jesus, is killed by the sword in the arena by Herod-Agrippa while those who resisted Caligula's abomination are punished.

Note the identification placing Cana in Lebanon in the map below. Gischala is just across the border from Lebanon in modern Israel. In LIFE (84-86) Josephus reveals his own concealed yet undying devotion to Galilean zealotry with a pregnant mention of Cana as his abode when he discusses his alliance with John of Gischala. John of Gischala ran the olive oil trade beteween Gaulanitus and the Jews of Tyre through Gischala and Cana. This tag into the wedding at Cana, (with which Josephus opens JOHN), involves the Battle of Emmaus, (with which Josephus opens WARS, and which is in turn tagged by the mirror image between the Testimonium Flavianium in ANTIQUITIES, and the Testimonium in the Post-Ressurection Appearance on the Road to Emmaus in LUKE). The battle of Emmaus both established the Maccabean state and ironically initiated an involvement with Republican Rome. John of Gischala's 400 man strong force against Imperial Rome, is tagged to a wedding massacre that avenged the death of John the brother of Simon and Judas Maccabe. Moreover, the pericope of the Last Supper equates wine with the zealous blood in the cup of God's wrath. At "Cana" (a name recalling "Zealous") the miraculous transformation of water into wine is made inside jars used for Jewish purification rituals. The Zealots purified Israel (and indeed Western Civilization) with blood--not the lucrative blood of hoity-toity ritual sacrifices, but blood of the bravest Holy War. When Mary told Jesus that they were out of wine at the wedding, Jesus responds:

"What is that to Me and You woman? The hour of Me (the time of My holy cup of wine/blood/death) has not yet arrived" --JOHN (2:4)

The map above unjumbles some northern travels of Jesus. In MATTHEW (7:1) and MARK (9:2) the Transfiguration takes place 6 days from Cesarea-Philippi, where the Confession of Peter unfolds in the previous chapter. In LUKE (9:2) the Transfiguration takes place 8 days from miracles at Bethsaida. These three "Synoptic Gospels" rearrange common pericopes with deliberacy; the variant brochures, of 6 day--6 day--8 day tours, through the rugged badlands, wink from the common author to point at his puzzle about which mountain sets the scene (i.e. "look, I tweaked the itinerary, but still presented it on the same exact travel agency forms, so you could get a clue"). The crag which the Jesus party trekked upon in order to commune with the ancients was Mount Hermon in Abila. The Synoptics not only respin the same events in the life of Jesus, but they all share a breakthrough narrative style new to the ancient world--each Gospel the equivalent of a three hour long television news magazine about the world's most important event. The "Fourth Gospel" JOHN shares many pericopes with the Synoptic Gospels, but is written in a more polished and polemical mythological style. The literary breakthrough in JOHN is just the tipping point of a trend which builds in the synoptics, a trend which dates their order of composition as MARK, LUKE/ACTS, MATTHEW, JOHN. These works are not hoaxes, but indeed the good news about the most important human events ever yet to take place upon this planet. The divine inspiration of the documents is proven by their content, and subsequent achievement, whether correctly interpreted or not. They are posed as a collection of riddles which reveal an overarching puzzle not difficult to resolve. When the world is sick, God sends medicine. The Galileans were His zealous prescription. Josephus left the Gospels and his other works to posterity so that that future generations could benefit from the immunity that Galilee developed to the Pagan disease. The explanation of how the Transfiguration on Mount Hermon relates to the BOOK OF ENOCH will be discussed at length in a future blog post. Here it suffices to point out that Mount Hermon was considered the home of the highest Baal since very ancient times. The summit of Hermon was topped with the temple at the highest altitude in the ancient world. This temple was rebuilt in Seleucid and Herodian times, since the Pagan powers, baffled by their own bull sacrifices, considered it the power spot for magical transformations. The Romans built and rebuilt Pagan temples all around the mountain, and at various elevations on the approach to its summit. When Peter offers to build shelters for Moses, Elijah, and Jesus, the prophets merge behind a cloud in a satirical rebuke of Pagan insanity. Purified Monotheism contrasts earth science against Pagan tomfoolery. God's prophets do not need cult shrines. The light of Moses, Elijah and Jesus visits and embodies the three main peaks of a Mount Hermon which is one. Every Zealot is "Salvation from Yahweh."

ABOVE: Tabernacle: An ancient Pagan Temple on the way up to the summit of Mount Hermon:

And after six days Jesus took with Him Peter, and James, and his brother John, and brought them up into a grand mountain in His own, and He was transfigured before them; and His face did shine as the sun, and His garments became white as the light. And behold, there appeared unto them Moses and Elijah talking with Him. And Peter interjected, speaking to Jesus: "Lord, it is good for us to be here. If you want, I will make three tabernacles here: one for You, and one for Moses, and one for Elijah." While he was yet speaking, behold, a bright cloud overshadowed them. And behold, a voice out of the cloud, saying: "This is my beloved Son, in whom I am well pleased; Listen to Him." And when the disciples heard it, they fell on their face, and were traumatized. And Jesus came and touched them and said: "Rise up and don't afraid!" And lifting up their eyes, they saw no one but Jesus. (they saw no one but "Salvation from Yahweh" x 4) ---MARK (9:1-10)

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ABOVE TOP: Capernaum and Bethsaida were separated into two different countries after Great Herod's death. Capernaum wound up in Galilee under Herod-Antipas, while Bethsaida, which went to Herod-Philip, was straddling on the other side of the newly created border. Herein pops the most glaring literary lock in the Gospels. The torturous footnote Whiston gives regarding Judas the Galilean's dual identity as a Gaulonite, is Whiston's reverent polish on the brilliance of this device (Whiston's way of saying: "Gee people, wake up and get a clue already"). Joe hones this key to reveal that Jesus and all His disciples were Zealots--like brother Simon "Zealotes." The Gospels are the ultimate cross-word puzzle, one which tellingly can only be resolved with reference to ANTIQUITIES, WARS, and LIFE by Josephus. Thus the seeker discovers that the Bethsaida origins given to Andrew and Simon-Peter in JOHN appear to be contradicted by the Capernaum address given to Simon-Peter's home in MARK and LUKE. Moreover Philip is identified as their compatriots, and is said to be from "Bethsaida of Galilee" in JOHN (12:21). To resolve the apparent contradiction of MARK and LUKE vs JOHN on this matter, the seeker is driven to search other works by Josephus, only to find that in WARS (2:9:1) Josephus specifies that Bethsaida is in Gaulanitis. Joe plays the same charade with Gamala, which is treated separately from the region of Gaulanitis in LIFE (185). Furthermore, while delineating his area of command in the Jewish War, Josephus literally states:

Of Gophnite and Accrobatine: John of Ananias was appointed commander.
And of both of the two Galilees*: Joseph of Matthew---Gamala, strongest of the cities in this, was also included under this man's generalship. --WARS (2:20:4) (Josephus here gives his name as Ἰωσὴφ, Ioseph)

Gamala is elswhere described as in Gaulanitis (WARS 2:20:8). The reason for all the exploited confusion is due to the fact that the regions overlapped due to artificial political boundaries. The fisherman of the coasts of Bethsaida and Capernaum had the worst grievances with this new boundary, which was only twenty-three years old when the Empress died and was subsequently honored with building projects that resulted in Bethsaida being renamed Julias. All the negative consequences upon the local fishing industry had happened during Livia-Julia's reign playing demi-goddess. The Gospels only refer to all the Roman idolatry that was being inserted into Israel via the subtext written into a series of stealth anomalies which the Gospels bounce off each other and the other works of Josephus. The Gospels never refer to Bethsaida as "Julias," but beg the recognition of that name by dating the ministry of Jesus to her death in LUKE. Again, the main puzzle hinges upon where Jesus and the disciples hailed from. The putsch against Rome begins with the move of Jesus from Nazareth to Capernaum:

Leaving Nazareth, He went and lived in Capernaum

Which was by the lake in the area of Zebulun and Naphtali

--MATTHEW (4:13)

Here Josephus signs another stealthy autograph, for he gives this very same anomalous description of the borders of Zebulun in his treatment of the allotments distributed by Joshua:

The Tribe of Zebulun's lot included the land which lay as far as the Lake of Genesareth
And that which belonged to Carmel and the Sea
The Tribe of Asher had that part which was called "the Valley," for that's what it was
And all that part which reached up to Sidon
The city of Akko lay in their share (Asher's share)--ANTIQUITIES (5:1:22)

Josephus informs his readers that he had all the holy books---including JOSHUA---handy when he wrote this version of Zebulun's assignment from Joshua. Moreover, it is not credible to argue that the many ways in which Josephus tweaks Joshua's borders, here and elsewhere, simply reflect situations he observed in the First Century, for Josephus tells us that Akko had at one time been Israeli, but that by the First Century Akko, and even all Mount Carmel, had long been lost to Phoenicia. The book of JOSHUA directly contradicts Josephus by making Mount Tabor a boundary between Napthali and Zebulun, and stating that Zebulun was south of Napthali, while listing, among the cities found within Napthali, both Hammath (the Emmaus just south of Tiberias) and Kinnoreth--the very same Genessareth owned by Capernaum in the days of Jesus. Thus ANTIQUITIES contradicts JOSHUA but agrees with MATTHEW; (go figure). One can not say Josephus is a spurious archivist mangling the Biblical tradition, for Joe's method is the very same as the Bible's own embrace, and marriage of conflicting traditions to a purpose. Joe's new variants are keys Joe provides for the in-depth student to unlock the same type of enigmas in the earlier canon, and relate them to his new chapters in the legacy. This Zebulun code thread grows out of 'Gaulanite' roots shared by David and Moses via Shebuel. The Jesus curl of these Gaulanite dreadlocks twists into the dual nature of Capernaum, as belonging to both Zebulun and Napthali, knotting a prime tease to the kinked root which the Galileans share in David. But it is the dual nature of the first (and prime) disciples of Jesus as both residents of Capernaum, yet also natives of Bethsaida, which poses the simple puzzle which connects their mission with that other famous Galilean with a dual nature as a Gaulanite--Judas the Sicarii leader:

After the delivery of John, Jesus went into Galilee proclaiming the good news about the Kingdom of God, and as He walked beside the Sea of Galilee, He saw Simon, and Andrew the brother of Simon, casting a net in the Sea, for they were fishermen. And Jesus said to them: "Follow Me for I will make you fishers of men." ... And they went on to Capernaum, and right away He began teaching, entering into the synagogue on the Sabbaths ... and right outside the synagogue they entered the house of Simon and Andrew. Simon's mother in-law was there in bed with a fever--MARK (1:14-32)

In this passage it is clear that fishermen brothers Simon and Andrew live with Simon's mother in law in Capernaum. In LUKE the seeker is given essentially the same information about Simon's abode:

And He (Jesus) went down to Capernaum, a city of Galilee, and was teaching them on the Sabbaths ... and rising up now out of the synagogue He entered into the house of Simon, whose mother in-law was stricken with a high fever--LUKE (4:31-38)

Then in JOHN, an entirely new political dimension is revealed via the story of Simon and Andrew's origins:

On the next day He decided to go to Galilee,
And He found Philip, and Jesus says to him: "Follow Me"
Philip was moreover from Bethsaida, the city of Andrew and Peter. --JOHN (1:43-44)

Note that the other Gospels are very specific about merely stating that Simon and Andrew had a house in Capernaum. It never says that they were born in Capernaum, or that they were "from" or "of" Capernaum. LUKE dates the calling of the disciples to the year Empress Julia dies (29 AD), when the place for an abomination that causes desolation is being constructed at Bethsaida, and the city is being enlarged and raised to a polis called "Julias" in her honor. Simon and Andrew, the first and prime apostles, are Galilean Gaulanites--like Judas the Galilean. Moreover, along with Philip of Bethsaida, these, the two prime apostles of Jesus, are first disciples of John the Baptist, who preaches in the desolation on the river Jordan, not far from abominations in the palace of Empress Julia in Phasaelis (which Great Herod named for his brother Phaesael), right upon the very time of her decease. Herod-Philip meets his death in Bethsaida-Julias in 34 AD. Menwhile, once Herodias had married Herod-Antipas, then the first wife of Antipas---a daughter of Aretas the King of Nabatea, her name given as Phasaela by Josephus---gets herself moved from the capital Tiberias into the fortress of Macherus on the Nabatean border. John the Baptist is soon imprisoned at the very same fortress resorted to by Phasaela, for John's criticisms of the multi-level incest marketing of the new marriage. After John is beheaded, men who had belonged to Philip's kingdom fight on the side Aretas of Nabatea in his war on Antipas, and the people believe that the victory of Aretas over Antipas is due to God's vengeance on Antipas for the execution of the revolutionary John. When one solves the puzzle, they learn that the Baptist purposely directed Gaulanites from Bethsaida to join Jesus in opposition to the encroaching abominations upon the death of the Empress:

The next day John was there again with two of his disciples

When he saw Jesus passing by, he said, “Look, the Lamb of God!”

When the two disciples heard him say this, they followed Jesus

Turning around, Jesus saw them following and asked: “What do you want?”

They said: “Rabbi” (which means “Teacher”), “Where are you staying?”

“Come,” He replied, “And you will see.”

So they went and saw where He was staying, and they spent that day with Him.

It was about four in the afternoon (When Andrew and Philip left His side)

Andrew, Simon Peter’s brother, was one of the two who heard what John had said

And who had followed Jesus.

The first thing Andrew did was to find his brother Simon and tell him:

“We have found the Messiah” (that is, the Christ), and he brought him to Jesus

Jesus looked at him and said: “You are Simon son of John.

You will be called Cephas” (which, when translated, is Peter).

The next day Jesus decided to leave for Galilee.

Finding Philip, He said to him: “Follow me [to Galilee now].”

Philip, like Andrew and Peter, was from the town of Bethsaida.

Philip found Nathanael and told him:

“We have found the one who wrote of Moses."

--JOHN (1:29-45)

Herod[-Antipas], feared the great influence John had over the people might put it into his power and inclination to raise a rebellion

--ANTIQUITIES (18:5:2)

Near the end of that rebellion John and Jesus did kindle, Josephus fell off his horse in cavalry battle near Bethsaida, and was taken for healing to Capernaum, which Josephus calls Κεφαρνωμόν (Cepharnome--the 'Name of Peter,'---LIFE 72).

ABOVE: TABLE OF KEY ELEMENTS IN THE PUZZLE ASKING: GALILEE or GAULANITIS?

The four Gospels not only share the same pericopes and parables from the life of Jesus, but they are all written in the very same innovative style which was novel to the ancient world. The word Gospel (euaggélion, εὐαγγέλιον, from whence comes the English word "evangelize") literally means "Good-News." Each Gospel is indeed a three hour in-depth Sunday news magazine report, hosted by that world actor most central to the most important events ever to take place upon this planet--albeit hosting each in the studio of a different network. The treatment of the subject is only slightly altered to prop up the the mock multi-pseudonymous media saturation campaign, while crafting an ornate zip-file of puzzles built of riddles. The order in which Josephus wrote the Gospels is apparent from the development of their style and the overarching puzzle. The breaking news of MARK is a relatively straight forward historical novella; this historical form is perfected and expanded by the retreatments and later material in LUKE. Next MATTHEW perfected a more mythologically flavored repackaging, while JOHN continues this trend to a whole new level, which completely reworks the material in a manner which finishes the main puzzles by exposing the literary telescoping in the synoptics. To call the four Gospels pseudonymous, is a misnomer, to the extent that their texts actual contain no internal claim of authorship by name, and are in fact written anonymously. The fourth Gospel fittingly ends the corpus with the optimum tease upon the wits of the reader; this penultimate provocation poses a multi-generational puzzle about the author's anonymity, by making the reader deduct the identity of the "disciple whom Jesus loved." The answer is found in the wordplay of the two phrases describing this disciple:

"the Disciple whom Jesus loved": (ὁ μαθητὴς ὃν ἠγάπα ὁ Ἰησοῦς, ho mathētēs hon ēgapā ho Iēsous)
"the Beloved Disciple": (ὃν ἐφίλει ὁ Ἰησοῦς, hon ephilei ho Iēsous)

The divine satire again foils the Bacchanal, whereas the tax collector is the favorite of the culted personality who runs the show. The Greek word for "disciple" is a pun for the Hebrew name "Matthew," of which the first of fame was the Hasmonean Matthew who fought against the culted Seleucid dictator Antiochus Epiphanes, and the theme of this first Matthew's violation of the Sabbath for the purposes of Holy War, is echoed by a literary flourish in the Gospels. The reader has been begged to check the pedigree Josephus gives of himself in LIFE, by the parallel puzzles embedded in the genealogies of Jesus, especially those in LUKE (3), with:

two <Levi to Matthew> pairs
one <Matthew to Matthew> pair**
one <Matthew to Joseph> pair **(with a second pair allowed by the device of τοῦ Ἠλὶ)
descent from David through a grandson of David named Matthew (Mattatha)
the Hasmonean King Alexander Jannai as the son of Joseph the son of Matthew

Furthermore, LUKE (3) gives a total of six Matthew's in the pedigree, with four different variations of the name Matthew itself:

two as Matthat (a Greek transcription closer to the Hebrew)
one as Mattatha (the same transcription tweaked closer to the Greek for "disciple")
one as Maath (truncated to point at the Egyptian concept of "Maat": "truth," "justice,""morality;" cf. the Hebrew אמת, emet: "truth")
two as Matthias (the standard Greek form of the Hebrew name Matityahu)
note that in MATTHEW's pedigree of Jesus there is a fifth variant: Matthan

Compare these with the Greek for "disciple": Mathetes. The genealogies will be deciphered in detail elsewhere. The disciple Matthew is otherwise unnamed in JOHN, except as "the disciple (mathētēs) who was known to the Chief Priest," and as the "Disciple whom Jesus loved." The thread here requires a brief point at one more spool:

Alphaeus (Ἀλφαίος: cf. Alpha, "of the first;" "I am the Alpha and Omega")
Apphus (Ἀπφοῦς: Apphus, "the diplomat," surname of the first Hasmonean High Priest Jonathan)
Ephilei (Eφίλει: "Beloved")
Ephaiou (Ἠφαίου: surname of the first of the three Matthew's in the pedigree of Josephus),
Ephaph (עיפה: one of the sons and regions of Midian from a root meaning: "hidden," "obscure," or "dark").

Once one knows that Matthias is the Greek form of the Hebrew name Mattityahu, (מַתִּתְיָהוּ) which means "Gift of Yahweh," then the final puzzle of authorship can be reexamined in the original word order. The riddle is posed after Jesus asks Peter three times if he loves Him:

Having turned Peter saw the disciple (mathētēs) whom loved (ephilei) Jesus following, he who had reclined on the bosom of Him at the supper and said: "Lord, who is it that is betraying you?" Having now seen him, Peter asks: "Lord, what about this man?" Jesus answered him: "If him I desire to remain until I come, what is it to you? You me follow!" This saying therefore spread among the brothers that the disciple (mathētēs) this not dies. Not said however to him that not he dies, but "If him I desire to remain until I come, what is it to you?" This is the disciple (the gift of Yahweh who was to come) that bears witness concerning these things, and having written these things, and WE know that TRUE of Him the testimony is. (see the additional keys in JOHN 8:14, and in the testimony to rebirth around JOHN 3:11; the Galileans knew that the flesh was born of the flesh, but the spirit was 'reincarnated' by the spirit.) ---JOHN (21:20-24)

After here revealing the wordplay to the authoritative solution, the reader is asked retrace the way to that solution themselves, by taking for granted that Matthew, the father of Josephus (and brother in law of Jesus) is the Disciple whom Jesus loved. Jesus returned as the son of Matthew, and thus when He came again He wrote His story in doublespeak which was true to both lifetimes; thus explaining why it says: "WE know.":

Even if I am bearing witness about Myself, TRUE is the testimony of ME, because I know where I came from and where I go to, you however do not know where I come from or where I go to.---JOHN (8:14)

The ultimate solution, to work back toward with the pericope of JOHN (21:20-24) while using this born-again key, is a contrast between two forms of government. The imperialist sovereignty is one run by a hedonistic Bacchanal, where the answer to the question "What is it to you?" is "food," i.e. physical food. The sovereignty of God is a government run by God's righteous precepts, where the answer to the question "What is it to you?" is "my ward," "offspring," "rebirth." The choice between the two paradigms is a choice between life or extinction.

"I know where I come from and where I go to." The wine at the wedding gets better and better.

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The same manner by which JOHN finishes the puzzles of the Synoptic Gospels is evident in the table given above regarding the Bethsaida/Capernaum--Galilean/Gaulanite conundrum. The high point in this knot is where JOHN points at the flavor of the demonic possession Jesus faced in the synagogue of Capernaum. The satirical razor contrasts the literal cannibalism promoted by the hedonistic and sadistic Caesars, against the sane living promoted by the righteous principals of God. JOHN (6:25-68) is direct testimony against the doctrine of Transubstantiation, as Jesus is the "Word of God" manifest, and His "flesh" is the spirit of the scriptures, not meat on the dish, but instead the words and acts that fleshed out this manifestation of the scriptures to fight the Pagan disease's designs upon Israel. Despite the fact that JOHN opens telling the reader that "the WORD became flesh," one would be hard pressed to find a Biblical glossary which dares to discuss the figurative and metaphorical senses of the word "flesh," as in: "fleshing out an argument," or: "getting to the meat of the matter." Surely these figurative senses of use, paired as they are to what are literally the most gut instinctual acts, were quite common idioms among the ancient Greeks. Yet there is criminal silence. Such prejudiced scholarship is accomplice to the doctrine of Transubstantiation, and shares responsibility for the cancerous "Black Mass," with the ravages suffered upon humanity and the planet by its magical facilitation of economic Imperialism. The human species will only survive if the spirit leads the flesh and not vice versa. This should be plainly apparent to all who are awake in this nuclear age. Pimps and Johns, drunks and druggies, sadomasochists and gluttons, witches and swindlers, can not be trusted with their fingers on the button, or with their hands on the reigns of the ship of state. The oldest profession in the world is parent---not prostitute. But the Rabbi who teaches about eternal life faces grumbling from those who are happy being slaves to the passions, or who use immorality as their tool for enrichment, or who lack the spine to face the enemies of life because the fight will require enduring some discomfort. JOHN (6:25-70) brings to a conclusion the whole metaphoric code in the Last Supper pericope, where the army Zealous for the WORD of God (the scriptures manifest), is the New Passover meal metaphorically 'eaten' by a grumbling nation so that they might escape the extinction Rome would have otherwise wrought. The epilogue to this final comment completes the Capernaum/Bethsaida puzzle in the following manner:

FINAL FINISH IN THE FOURTH GOSPEL: He spoke these things while teaching in the synagogue of Capernaum ... "It is the spirit that gives life; the flesh doesn't accomplish [life]--not a one! The words that I speak to you are spirit and life (not the real human flesh or meat at a Bacchanal) Yet there are some of you who do not believe." (For Jesus had known from the beginning which of them did not believe and who would betray Him.) "This is why I told you that no one can come to Me unless the Father has enabled them." (From this time many of the followers turned back and no longer followed Him.) "You do not want to leave me too?" Jesus asked the Twelve. Simon Peter answered Him: "Lord, where would we go? You have the words of eternal life. We have come to believe and know that You are the Holy one of God" (the pericope continues with a reference to the unclean Sicarii via Judas Iscariot) ---JOHN (6:59-69)

The hand of Josephus is apparent in the round-about literary way in which this corresponds to the Synoptics in order to complete the puzzle as first formulated in MARK. The Scribes and Pharisees had made a mockery of the Torah. The simple command to keep the Sabbath day holy (DEUTERONOMY 5:12-14, EXODUS 20:8-11, 23:12, 31:13-17) was given with no extra oppressive strictures, and thus needed no common sense exemptions. The spirit of the command was to give rest to the underclasses. If God needed to rest, then surely the common human laborer also required a day of rest (although God did not actually "need" to rest, only the plan He chose for His creation required it). Holy rollers turned a command to social righteousness into a superstitious mockery, foolishly expecting that ridiculously competitive extreme over-observance and adjunct rituals, somehow earned them merit with God, or proved their greater piety than those with a looser observance in line with the original spirit. The early Hebrews would have balked at the idea of letting oneself be slaughtered by Pagans on the Sabbath rather than fighting the holy fight. It was a clear sign how far the religion had degenerated. The Gospels make an issue out of the Sabbath observance for this very reason; Israel was being led to the slaughter because of the amoral devolution of a spiritual faith into a hollow ritualistic religion. The withered hand that Jesus cured on the Sabbath was the fighting hand (1 MACCABEES 1:29-44, MATTHEW 12:1-14, MARK 2:23-3:6, LUKE 6:1-11): The Son of Man is the Lord of the Sabbath! The first form of the Bethsaida/Capernaum equation in MARK begins its puzzle with a disguise upon who was the ritually unclean army Jesus commanded, with this first form as follows:

FIRST FORMULA IN THE FIRST GOSPEL: Then they went on to Capernaum, and immediately, on the Sabbaths, having gone into the synagogue, He was teaching, and they were astonished at His teaching, for He was teaching them as having authority, and not as the scribes. Now there was in their synagogue a man with an unclean spirit, and he cried out, saying: "Away! what will You do to us, Jesus the Nazarene? You have come to destroy us! I have known You! Who you are!—the Holy One of God!" And Jesus rebuked him, saying: "Shut Up! Now come on out of him!" and the unclean spirit having torn him, and having cried with a great voice, came on out of him, 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!" And the fame of Him went forth immediately to all the region, round about, of Galilee. ---MARK (1:21-28)

By the time Josephus was finishing JOHN, Joe was ready to let loose all his most biting rebuttals to his Pharisaic critics resettling Galilee: Unless you eat the meat of the Son of Man you have no life inside you! Just as the Hasmonean Matthias was criticized for fighting on the Sabbath, a reprieve without which Israel would have ceased to exist, so too the Pharisees were unable to comprehend how the blows which the Sicarii had dealt to the Cannibal Pagan overlord had ensured their survival. Not one with the spirit of the law (the literary moral), their letter of the law view could only see the Word made Flesh as bad for their business and bad their phony prestige. They knew not the Father. Thus they were unable to recognize the Son.

WOULD THE SACRED HEART OF JESUS PUNISH THE RIGHTEOUS

AND UNRIGHTEOUS ALIKE?---EVEN WITH FIRE AND BRIMSTONE?

THE HEAT UNDERGROUND MUST MOVE IRREGARDLESS OF THE INTRANSIGENCE

OF A SPECIES WHICH IGNORES THE EVIDENT FUTURE WHILE RUINING CREATION!

Part One of THE BIBLE FOR ZOMBIES series is "NOMAD"

Get it on Amazon.com

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The literalist student of the Bible is stuck with a one dimensional experience which may be likened to examining a shiny new automobile but never taking it for a test drive. If God Himself instructs mankind with human words, should not these words encompass the deepest and most elegant literature known to man? It follows therefore that the Bible can not be fully understood without taking it in as a literature crafted with the most consciousness raising literary devices possible. Just as Jesus chose to teach in parable, all scripture is thick with riddles. Joe's inspired Messianic puzzle regarding the dual Gaulanite/Galilean apostles from Bethsaida, overlaps his cryptogram asserting dual ownership of Capernaum by the tribes of Napthali and Zebulun. If it is at all evident that the Lord arose out of Judah, then it is still more evident that He is the Messianic High Priest due to the spiritual qualities that make Him a righteous king. The two quasi-Judahite family trees of Jesus in MATTHEW and LUKE contradict each other on many points, but both agree in the undeniably strange enigma that makes Jesus descend from King David through a Joseph who is not the real father of Jesus:

✡PRIME PART OF THE PEDIGREE OF JESUS FROM MATTHEW:

Eleazer moreover begat Matthan (Lazarus begat Matthew)

Matthan moreover begat Jacob (Matthew begat James)

Jacob moreover begat Joseph (James begat Joseph)

Who was the husband of Mary of whom was born Jesus, the one called Christ

Now this is how the birth of Jesus happened:

Mary who was the mother of Him had been betrothed to Joseph

But before they joined she was found holding in her womb from out of the Holy Spirit

Now the husband of her, Joseph, was righteous

And not wanting to publicly expose her, considered sending her away in secret

Having pondered these things, an angel of the Lord came to him in a dream

"Joseph son of David, do not fear to take Mary as your wife!

Since indeed in her the one conceived of the Spirit is Holy" (key: JOHN 3:6-8)

---MATTHEW (1:15-20)

Now it is perhaps asking too much of the seeker at this point to fully consider how Josephus here zip-files his own dramatic involvement with the captives of the Jewish War, and how the children of those captive females who were forced into the most unclean of all professions, were to be fully accepted by the righteous because they were of the seed of David. Holding on to that thought for the appropriate moment, the discussion here instead concentrates its sights closer to the surface of the pericope, where Joe argues for the Davidic descent of those zealous Galileans, who fought the war with Rome which resulted in so many Galilean women being taken captive to Italy. The variant pedigree in LUKE does not link the names by the verb ἐγέννησεν (egennēsen), which is literally "begat," but instead links the names by a series of the much more vague genitive article τοῦ (tou)--which is best translated literally as "he of." This looser formula allows for more literary zip-filing:

ABOVE: ROMAN COIN OF THE "JUDAEA CAPTA" SERIES (C. 67-70 A.D.)

FLAUNTS A PREGNANT JEWISH CAPTIVE BOUND FOR ROMAN ABUSES.

☛THE BIBLE FOR ZOMBIES☚ REVEALS WHAT HEATED VENGEANCE

JOSEPHUS TOOK UPON THE SADIST PAGAN SLAVE STATE IN 80 AD.

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✡PRIME PART OF THE PEDIGREE OF JESUS FROM LUKE:

Now it happened when all the people had been baptized, and Jesus had been baptized and had prayed, that heaven opened up, and the Spirit that's Holy descended upon Him in the bodily form of a dove, and a voice came out of heaven saying: "You are the beloved Son of Me, in You I am well pleased." (cf. PSALM 2:7, where David becomes God's son by the Spirit, and in the context of God's wrath against David's enemies; so too Jesus is both the Son of God and Son of David by the Spirit, the fleshly manifestations of which are secondary) And Jesus Himself was just about reaching thirty, being the son (as it was supposed) of Joseph, he of Eli (short for Elijah, but also "My God" via the Aramaic, as the Ἠλὶ here is identical to that of MATTHEW 27:46 ), he of Matthat (Matthew; thus using "My God" for Ἠλὶ as a parenthetical aside qualifying Joseph, we may reconstruct: 'it was supposed He was the son of Josephus (he of My God) he of Matthew,' thus asserting both that some thought Jesus was the genetic son of Joseph, while others thought He was the literary invention of Josephus, though many truly did become Joe's wards in the namesake of Joe's uncle Jesus), he of Levi (here note the disciple Matthew's doublet as "Levi the son of Alphaeus": MATTHEW 9:9, 10:3, MARK 2:14, LUKE 5:27; thus the entry can both be taken as identifying Matthew as a Levite, while also pointing at the riddle in those citations) he of Melchi (given a second time at LUKE 3:28, this is the namesake of High Priest King Melchizedek--the "Alpha" of the of the High Priesthood, hence "Alphaeus;" cf. GENESIS 14:18-20, MATTHEW 26:26-29, PSALM 110:4, HEBREWS 5:6-10, 6:17-7:3, REVELATION 1:8, 21:6, 22:13), he of Jannai (none other than Levite Alexander Janneus, Hasmonean King and High Priest, enemy of the Pharisees, builder of the fortress of Gamala; this position in the pedigree is true to his generation), he of Joseph he of Matthias (i.e. he, Jannai, was a relative of Josephus the son of Matthew; cf. LIFE 1)... ---LUKE (3:21-25)

Compare with the pedigree of Josephus, here summarized from his autobiography:

Josephus the son of (Ιώσηπος, Iosepos; cf. Ἰωσῆτος, Iosetos--KJ: Joses)

Matthew the son of

Joseph the son of

Matthew Curtus the son of

Matthew Ephlias the son of (Ephlias married a daughter of Hasmonean High Priest King Jonathan Apphus)

Simon Psellus (note the two: <Matthew to Joseph> pairs**, and one: <Matthew to Matthew> pair**)

--from LIFE (1) (Josephus was the great-great-great-grandson of Jonathan Apphus)

The rigged slot machines in these pedigrees are spun with the caveat that the Messianic legacy was one of the spirit not the flesh. The modern literalist Christian attempts a literal solution to the discrepant literary pedigrees given in MATTHEW and LUKE by supposing one pedigree is that of Joseph and the other is that of Mary, but the divine inspiration negates such a reading by putting almost twice as many associations (linked by the loose "he of" links) between David and Jesus in LUKE, while the more stringent "begats" of MATTHEW would make a direct line half the size if the slots in LUKE are taken as generations. The Word of God is purposely posing puzzles to raise consciousness and intelligence. The literalists of Joe's own day did not understand how the Davidic Covenant was based upon God's spiritual adoption, and therefore expected a neat father to son succession with a functioning temple of animal sacrifices in perpetuity:

When your days are fulfilled [David], and you sleep with your ancestors, I will establish your offspring, he that comes from your viscera (or comes from your "guts," with both metaphorical and physical references) and I will establish his kingdom. He will build a house for my name, and I will establish the throne of his kingdom forever. To him I will be a father, and to me he will be a son, whom in his iniquitous dealings I will chasten with the rod of men and stripes of the Sons of Man.

---2 SAMUEL (7:12-14)

Of course on the surface, and in the first instance, this refers to Solomon, but what of the throne established forever? Who could possibly produce a credible record of lineage after such long periods of interregnum? This covenant is written in language of a dual nature, with both spiritual and material manifestations, wherein the spiritual ones take precedence. God generated the life of Adam with His breath (His spirit--His wind). Jesus is a Son of God conceived by the Spirit. Jesus was adopted by Joseph, therefore the most direct chartable line Jesus had to David was also by the Spirit. God affirms Jesus as His son upon His Baptism in the Jordan, to argue that all those Christened into the Messianic movement, become "Sons of God," who all address God as "Our Father," and all have eternal life in the name of "Jesus," which literally means "delivery from Yahweh." David is adopted by God in adulthood by the spirit, not the flesh:

I will proclaim the decree Yahweh spoke to me: "Son you have I this day begotten. Ask it of Me and I shall give [you] the nations [for] your inheritance and [for] your possession the ends of the earth"

---PSALM (2:7-8)

The Gospels are very careful to couch the relationship between Jesus, God, and David, in the same upholstery. Yet, the consciousness raising imperative of the scriptures does not attain its acme without a concurrent special kinship between the Galileans and David. When addressing those puzzles in the Old Testament (collateral to puzzles in the Gospels) which preserve this kinship between David and the Galileans, the discussion will orient itself on some brief points concerning the Melchizedek thread as it relates to both David and the Hasmoneans. Oblivious to the Parable of the Twelve Tribes, the literalist Pharisees said that the fall of the Levite Hasmoneans was God's punishment for the Hasmoneans having assumed a kingship which God had given to the "seed" (זָ֫רַע) of David's "guts" (מְעֵי) in perpetuity. Here is not the place to unravel the entire Abiather, Zedek, Ahimelech, Melchizedek, tease. Suffice it to say that when David ate the Bread of the Presence:

A) David was acting as a Levite kindred of Moses, not a Judahite
B) David was not an upstart rudely flouting convention, but already the anointed of God, fulfilling his role

The complex weave of riddles that turn on Saul's murder of the priesthood at Nob, ultimately relates to the Tribe of Dan's alliance, and then rivalry with the Philistines, who were one of the Sea Peoples among whom Dan humiliated Egypt, ultimately leading to David's triumph over Canaan. It is hardly credible to suppose that the Hasmoneans inserted the pericope about Abraham and Melchizedek communing at Salem into GENESIS, for the Pharisees would never have accepted it, and all the texts are in concord. The Pharisees could not grasp how the passage related to the Hasmoneans because they did not comprehend how revealing it was about David:

A Psalm of David:...

Yahweh has sworn and will not change his mind

You are a priest forever in the order of Melchizedek

---from PSALM (110)

Melchizedek means "righteous-king," and David is set up by PSALM 110 as the righteous-king priest who foils the phony Pagans; David sacrifices all the rulers of the earth to complete Yahweh's design. This is the highest martial parody ever composed. The Melchizedek riddle had two possible resolutions. Either the High-Priest did not have to be a Levite, or a Levite could be king. Those who knew the Parable of the Twelve Tribes for what it was, also knew that the name "Levite" was simply the name for "priest" given new mythological origins in Jacob. Since, like most lines of work, the priestly profession was passed from father to son, the Levites had already embodied a distinct tribe well before the Parable of the Twelve Tribes was composed by them. Since Moses led the Exodus, and laid down the law that made a nation, they had to be associated with his clan, and one would be hard pressed to make a reasonable argument that they were not in reality of some close associations with his kindred. However, it is in the relationship between the Levites and the other tribes in the literary drama, and in the relationship between these other tribes and their origins among the bed partners of Jacob, that we delve into the deliberate puzzles of the esoteric archivists of the priesthood. The motto of the Hebrew chroniclers has always been to reveal the truth while concealing it. However, many generations of cronyism and unearned inheritance inevitably breed the great corruption of an enfeebled elite of buffoons who attempt to hold on to power by dumbing-down the populace by any means possible. Literalism is chief among these methods in a non secular society. By the time of the Hasmoneans, the literalists had constrained the meaning of the sacred literature to such a hollow shell that the nation was ready to let itself be wiped out due to their inane confabulated Sabbath rituals. One could hardly expect them to piously extract the true history of Dan and the Philistines from the sacred ancient puzzles. In contrast, the Galileans and Josephus leave testimony, that they at least, were well aware of their true pedigree, as they brought on yet another righteous end of the earth.

Just as Yahweh chooses David for his heart, while His Word still goes on to make much of David's looks, Jesus is spiritually of the seed of David's guts, but also of a more physical resemblance. God could not contrast and relate the spiritual and physical qualities properly if they were not braided tightly within the same lesson of His Word. The Gospels ultimately anoint Jesus as David's successor by the hair of a woman accused of impurity—rather than by the ritually pure hand of any High-Priest. The divine inspiration prompts the reader to connect the dots, unsnap the curlers, and run their own fingers through the signature royal permanent. Joe's enigmatic assignments giving to the Tribe of Zebulun, both: A) Mount Carmel, and: B) Capernaum, are contradictions of JOSHUA's divisions of the land, but jive with the vague Blessings of Moses in DEUTERONOMY. Here the truth seeker is asked to read the Old Testament citations just as any First Century Galilean student of the scriptures would have read them. The seeker should then attempt to draw the same conclusions as any Galilean would have drawn them.

The first exercise in this literary reading of the scriptures from a Galilean perspective, will add up the roster of those who joined David's army at Hebron according to 1 CHRONICLES (12). The pericope is introduced with an account of the first defectors to David at Ziklag (1 CHRONICLES 12:1-21). Theses initial joiners are said to be relatives of Saul from Benjamin, some Gadites, with a most casual side insert telling that among the second wave of Benjaminites who enlisted were some unnamed Judahites. The named men are said to have been made chiefs of David's raiding bands at the time---a core force of 600 about whose identity the reader is kept guessing, until the curious seek out the puzzles that reveal their identity. The bridge from the pericope at Ziklag to that at Hebron is 1 CHRONICLES 12:22, a line usually lumped into the first pericope at Ziklag to further the obfuscation, for it tellingly better fits the second pericope at Hebron. Starting with that bridge as an introduction, the paraphrase here will dispense with the narrative's riddles and randomized original sequence, in order to collate the numbers who came to David from each tribe by magnitude, so that the seeker can plainly see who fought together with David to secure David's position as king over all Israel by conquest:

והמה עזרו עם־דויד על־הגדוד כי־גבורי חיל כלם ויהיו שרים בצבא׃

כי לעת־יום ביום יבאו על־דויד לעזרו עד־למחנה גדול כמחנה אלהים׃ פ

Day after day they came to David until there was a great host (army) like the Host of Yahweh. (like the Army of God) And these are the numbers of head of the armed host ready for war that came to David at Hebron to surround the kingdom of Saul with the mouth of Yahweh ("to fulfill the word of God" is one of the senses of meaning):

14) from the Tribe of Issachar: an unspecified number of men led by 200 chiefs

13) from the Tribe of Benjamin.........................3,000

12) from the Tribe of Levi................................. 4,600

11) from the Tribe of Judah.............................. 6,800

10) from the Tribe of Simeon.............................7,100

9) from the W. Half Tribe of Manasseh..........18,000 מֹשֶׁה

8) from the Tribe of Ephraim..........................20,800

7) from the Tribe of Dan.................................28,600

6) from the Tribe of Asher............................. 40,000

5) from the E. Half Tribe of Manasseh.......... 40,000 מֹשֶׁה

4) from the Tribe of Reuben.......................... 40,000

3) from the Tribe of Gad................................. 40,000

2) from the Tribe of Napthali.......................... 47,000

1) from the Tribe of Zebulun.......................... 50,000

The tiny contingent from Saul's tribe Benjamin makes perfect sense to anyone who knows anything about tribal power struggles and clan warfare, however, considering that Hebron is in the heart of Judah, the shockingly low number of Judahites joining David in his Hebron battle camp pokes the attentive student in the rib, to make the student turn and witness: "Hey! Look at that great mob over there from Zebulun!" Either Judah's turn-out relates an unequivocal nay vote for David's elevation from his purported native tribe of Judah, or there is much more to the story of Tamar's feigned prostitution, than was ever told to her twins sired by Judah in the wicked name of "Er." In tribal jockeys for power, one expects the ruler on the rise to be surrounded in his battle camp by great numbers from his own extended family. Yet the record refuses to directly identify the 600 men with whom David begins his rise to power with at Keilah. The literary tags suggest they are a mix of Danites and Philistines, whom the author feigns to claim the authority to censor as a punishment for the sin which almost exterminated Benjamin. The tapestry is masterful. One must prop up a good reason to viably hide something in plain sight. Thus the parallel between: A) the sin of Sodom, and: B) the sin of Benjamin (as another proxy for the Danite elite) is no accident. Few however are those who have both recognized this device and fathomed just how clever a satire it is that illumes them. Ultimately, the molestation of privacy at the door is a military intelligence face-off, which can not be cleaved from the Levite's insinuation of his dismembers into every tribe's portion. At the black-comedic level, Sodom and Gomorrah are Sidon and Cimmeria, both out of favor with the Persian overlords ciphered as the Elamite confederation. The exilic mascot Abraham battles his overlords for the 'Sodomites,' in a hidden place on the left hand of Damascus, taking Abe, via Dan, to meet the King of Sodom and Melchizedek at Absalom's pillar. The exiles aimed for full independence rather than suzerain autonomy. This discussion has, from the beginning, made no bones about the centrality of the Tribe of Dan to the revelatory planetary drama that is the history of Israel. But before the seeker might be set off-track by a discussion of how the scriptural puzzle makes use of Dan's most high-born proxy Zebulun in the pericope at Hebron, an orientation on the Parable of the Twelve Tribes is in order. This will inevitably require a guided tour of magical Egypt which will reveal the carried teeth still hidden by the sphinx effect.

Evidence for the "Hebrews" dates as early as 1800 BC, recorded under the Akkadian name Habiru, and Egyptian name Apiru. Only five names that became tribes of Israel have ancient corroboration. Moreover of these five, only three tribes have any probable archaeological attestation to their name prior to the Neo-Assyrian Imperial period: 1) Asher (the Weshesh), 2) Issachar (the Tjeker/Sikil), and 3) Dan (the Dananu/Sherden) are all recorded at the end of the Bronze Age among the Sea Peoples, who, together with the Philistines (the Peleset), are collectively reviled for variously having invaded, been employed by, enslaved by, and revolted from Egypt at the time when Egypt was ruled by Rammeside Pharaohs. Egyptian references to Sherden mercenaries date as early as 1350 BC. The earliest archaeological evidence for the name Israel comes towards the tumultuous end of the same era, on the Merneptah Stele c. 1200 BC. Two other names that became tribes in the parable are attested to early in the Neo-Assyrian period: 4) Gad, and 5) Judah. Whatever measure of tribal or ethnic character the first four ancient names represented, the fifth name--Judah--appears to be a religious name adopted by the southern kingdom of Israel later than the Biblical narrative might suggest to a shallow reader. The way in which the character of the name "Judah" differs from the others is key to how its origin is unique from theirs, for as Judah means "thanks," or "praise," it is a function of religion, rather than an object of religion. This contrasts with the Pagan contexts of the other four names. Thus, although "El" is a West Semitic word which found generic use to reference deity, it was also the name of the ruler of a Canaanite pantheon made up of many gods.

El was married to the goddess Asherah (אשירה, from an Ugaritic word thought to mean "She who strides on water" or perhaps 'Measures water in strides'). One would be negligent not to recognize Asherah in the name of the Tribe of Asher (אשר), with Leah's etymology as wordplay (באשרי; GENESIS 30:13). The children of El and Asherah were the Elohim--"the gods." The Ugarits considered the goddess Asherah as distinct from her sister Ashtarte (whose name began with a different Ugarit consonant), yet Asherah inevitably became conflated with the Phoenician version of Ashtarte, who became Tanit to the Carthiginians, and who was in turn equivalent to the Mesopotamian Queen of the gods known by the cognate name Ishtar. Due to the archaeological evidence which conflates the goddesses Tanit and Isis, one must note that Isis (Ἶσις) is the Greek form of the Egyptian Iset ("ee-set"), or Aset ("ah-set"), which meant simply "She of the Throne;" Isis was indeed the divine queen from which Horus and all the Pharaohs were said to descend, and her lore was inextricably bound to Phoenicia.

The deity "Gad" was a Semitic god of fortune, and was perhaps of special interest to mercenaries. "Danu" was a river goddess whose European origins are central to this discussion. People who bore the names of these deities did not necessarily worship these deities at all points in their evolution, for lands and land forms were often named for the gods of the people who lived on them, and such people retained those names as references to their origins after they ceased to live in their earlier locations, and long after they had ceased to worship their earlier gods.

The name Yahweh must also be addressed if this discussion is to provide sound bearings on the Parable of Yahweh's Twelve Tribes. The Queen of Heaven Asherah was a cut-throat competitor with other goddesses, assimilating their titles to herself. Thus Asherah sometimes appropriated the title Chawat ("mother of all living"), which equated her with the goddess Heba or Huwwah, but the original characters of Asherah and Heba (or Kheba) appear to have been as different as those of the Greek goddesses Hera and Gaia. The divine Huwwah (the Aramaic version her name) is of special interest for three reasons: 1) There is evidence suggesting that she was worshiped in Jerusalem three centuries before the Exodus from Egypt--long before David arrived, 2) She is the "Eve" satirized as the mother of mankind in GENESIS, and 3) There is a direct connection between the name Huwwah ("Eve") and the name of Yahweh:

YAHWEH:

Name derived from Hebrew imperfect tense of הָיָה ("to be" or "to come to be"), the most famous rendering of the name יהוה (YHWH, i.e. Yahweh) is from His self spoken reference to himself as "I am," (אהיה) more correctly given as "I will be," but יהוה (Yahweh) is in fact the third person “He [who] will be," which ultimately means both "He [who] exists," but also explicitly "He [who] will exist." Immortality implicit in the divine context, prompts: 'the Living One.' He is "Being," but He is more than a mere animal being, or a human being; He is the 'Source of all Existence,' synonymous with 'Creator.' Note that the definition אהיה אשר אהיה in EXODUS (3:14), if rendered "I will be who I will be," emphasizes God's prerogative regarding His own character, which smacks either of an uncharacteristic randomness of personality, or of a rather human mundanity. However, if the definition is taken in a sense of existence: "I will [make] exist, what [or whom] I will [make or let] exist," then His name reads more like the non random explanation for what exists, as His personality is then more clearly in the quanta of the supermundane, which fits a divine creator and destroyer, with His hand on the rudder of existence, as Yahweh is described in the narrative of scripture. As the 1906 JEWISH ENCYCLOPEDIA relates: "There is no doubt that the idea of life was intimately connected with the name Yahweh from early times. He is the living God as contrasted with the lifeless gods of the heathen, and He is the source and author of life." His being is itself inseparable from the creative act:

Yahweh is true Divinity. He is Divinity alive---an everlasting king. Earth quakes when He is angry. Nations do not survive His wrath. [He told me:] "Tell them this: These [Pagan] gods---who are no cause for heavens or earth---will perish from the earth, and surely from under the heavens" (i.e. no gluttonous elite who think "THEY LIVE" will ever make it off this rock alive!) ---JEREMIAH (10:11)

Since all that exists and happens is created and driven by His will, it is useful to ponder a reading of EXODUS (3:14) using an English form which equates the verbs "to be" and "to live," in an active sense, which suggests: "I will animate what I will animate;" note that the seemingly frozen rocks of earth are animated in a flowing Plate Tectonic system; note that all matter is animated on the atomic (wave) level, and note that the seemingly dead planets and planetoids are animated in a very high stakes game of cue-sports. All that exists is animated on some level. The One and Only God is defined as the source of existence. Existence is ultimately equivalent with animation, and animation is implicit in the context of Yahweh's use of the Hebrew imperfect tense of the verb "to be" (הָיָה). It is highly unconventional that Yahweh (YHWH: "He Who Will Exist") tells Moses at EXODUS (3:14) to explain His name to the people in the first person form Ehyeh (AHYH: "I Will Exist"):

"Tell the sons of Israel "I WILL EXIST" (Ehyeh) [is the name of He who] has sent me to you."

The one and only God that is real is the God of survival. More than mere wordplay, the entire meme construct emphasizes personality behind what is otherwise an abstract concept "Existence." Without personality, there can be no real revelation between one set of "Being" and another. The words of the one God reveal He is existential not empirical. What exists is real, not illusory, or "maya."

Hebrew hyh: "to be," (hwh is a variant Semitic form), y prefix is third person masculine.

HUWWAH ("EVE"):

חַוָּה‎ (HWH) “She who is the source of life;” haya: "to live," from the West Semitic root hyw.

THE HEBREW SCRIPT FOR YAHWEH AND EVE COMPARED: OY VEH!

THE BIBLE FOR ZOMBIES BY LEHAN MACADAM:

ITS ALL YOU EVER WANTED TO KNOW ABOUT THE BIBLE BUT WERE AFRAID TO ASK!

♗♗♗♗♗♗♗♗♗♗♗♗♗♗♗♗♗♗♗♗♗♗♗♗♗♗♗

The relationship between the names Yahweh and Eve is no doubt responsible for much of the corruption behind the scenes in the mainline religious institutions, which well know about this relationship, but fail to teach about it to the people. These elites obviously believe this information is dangerous if they don't teach on it. Since this is an issue at the core of the faiths, those who withhold it are dangerous to follow. Their misunderstanding of what this language means has become their excuse for their criminality. Their errant reading can be equated with the quasi-Gnostic view that God only forbade the fruit of the Tree of Knowledge of Good and Evil in order to draw attention to it, so that mankind would partake of it. This is where a corrupt pseudo-literalist reading of the Bible breaks down, into a pure creeping evil which facilitates a mass of corruption behind the scenes, driving this species towards a quick extinction. When the shepherds satiate themselves feeding off the flock with epicurean indulgence, the species will not make it down off the mountain of immorality before the devastating winter storm hits.

The key to the true moral reading of the Parable of Eden, is to recognize that it is holy satire. It is not counter-intuitive that Yahweh is both the accurate name of God, and the perfect satirical foil of Pagan superstition. If the highest God (El-Elyon לאל עליון׃--the force that creates and sustains the universe) employs the satirical voice for revelation, that fact can not be used to discount His existence, nor negate the fact that His Word is divinely inspired. Well written satire is the most accomplished form of literature. The aim of the satirist is to compose a social criticism witty enough that it shames people into taking positive action. Anyone who has carefully read the words of the prophets knows that God is famous for speaking in this manner to His creation.

Satire is a rhetorical management of information. Rhetoric can be used both to add or subtract value from communication. Both satire and religious dogma have been important martial tools since time immemorial. If mankind's experience of life on this planet is any indicator, and if one takes anything written in the Bible at all seriously, then it is plain that Yahweh is certainly no conscientious objector. Much Biblical scholarship has gone to great lengths to find a syncretic link between Yahweh and El. Recently there is some premature consensus for the idea that the use of "Yahweh" as a divine name originated when a new cult was grafted by lifting the word "Yahweh" out of a divine attributive sentence used in the worship of El. There is no evidence which demands that there be any connection at all between the origins of Yahweh and the Pagan god El. The recognition of the relationship between the names Yahweh and Eve, points to an entirely different solution. The discussion of this solution must begin by exploring a time before the syncretic linguistic bargains which were struck after the Exodus from Egypt and conquest of Canaan. The worship of the Pagan god El and his pantheon had become centered mainly in the powerful city states. The worship of Yahweh originated as the preferred name under which to rally the forces of the nomads--who were in many cases opposed to the powers of the cities and their depraved cults and elites. It is significant that there is no extra-Biblical dual attestation to Yahweh and Huwwah (Eve), while in the Parable of Eden, where these two are treated together, Eve can certainly in no way be considered as Yahweh's consort. In the GENESIS parable, the goddess Eve has been degraded down into a mere human female. What's more, this goddess Eve, touted as "the source of all life," is degraded so thoroughly by the GENESIS satire, that Adam becomes her mother. Clearly Yahweh and Eve are not a pair anything like the Greek gods Uranus and Gaia. (In that relationship Uranus (the sky) was said to be both the son and husband of Gaia (the earth)--a viewpoint which suggests that spirit is born of matter, and a relationship exactly opposite of that outlined for Adam and Eve.) When considering that the nomads worshiped Yahweh in the shadow of a Jerusalem (i.e. Salem) elite who worshiped Eve, one would be rather naive to think it other than a rebuke upon those walled-in up above, from those who they looked down on below. The name "Yahweh" is simply the name "Eve" with a male third person prefix attached. The Deity inspired His chosen revelators to satire the phony goddess in His chosen name:

Now the snake was more subtle than any beast YAHWEH Divinity had made יהוה

And he said unto the woman: "Has Divinity really said not to eat of any tree in the garden?"...

Adam called his wife's name EVE חוה

Because she was the mother of all living

--GENESIS (3:1-20)

And Divinity said unto Moses: "I WILL BE WHO I WILL BE" אהיה אשר אהיה

And He said: "This is what you will tell to the sons of Israel:

"I WILL BE" has delivered me to you" אהיה ('Survival')

Moreover, Divinity said unto Moses: "This is what you will say to the sons of Israel:

"YAHWEH Divinity of your fathers: (The Creator Divinity of your fathers)

Divinity of Abraham, Divinity of Isaac, and Divinity of Jacob

Has delivered me unto you

This is my name forever

And this my memory: from generation to generation" (this is how I am remembered, not with statues)

--EXODUS (3:14-15)

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THE HALAKAH AGAINST VOICING GOD'S NAME IS NOT BIBLICAL (PSALM 105:1, GENESIS 4:26, EXODUS 9:13-16, DEUTERONOMY 31:3, RUTH 3:10-13, 1 SAMUEL 15:28, ZECHARIAH 13:9, ZEPHANIAH 3:9, NEHEMIAH 9:5-7, ETC. ETC.). THE PROHIBITION AGAINST SPEAKING THE NAME "YAHWEH" IS AN INNOVATION BORN IN MACEDONIAN EGYPT. THE LEGACY OF THIS INNOVATION IS A PSEUDO-LITERALIST INTERPRETATION OF THE BIBLE, WHICH FINDS IT EASIER TO IGNORE THAN EXPLAIN THE CONTRAST BETWEEN EVE AND YAHWEH.

DURING THE HELLENISTIC PERIOD, THE HEBREWS WERE IMMERSED IN A CULTURE OF PAGAN GYMNASIA WHICH ACTIVELY SOUGHT TO PLACE EVERY LOCAL GOD AND GODDESS WITHIN A GREAT SYNCRETIC PANTHEON. THIS GLOBAL PAGAN SYSTEM HAD A HUGE DEGREE OF FLUIDITY OPEN TO CREATIVE PHILOSOPHICAL SPECULATION ABOUT DEITIES. SUCH WAS THE SPORT OF THE THINKERS OF THE DAY. THE HEBREW CONCEPT OF YAHWEH WAS ANATHEMA TO SUCH PANTHEONS AND SPECULATIONS. ENGAGING IN SUCH SYNCRETIC DISCUSSIONS WAS CONSIDERED VAIN (EXODUS 20:3-7) AND BLASPHEMOUS (LEVITICUS 24:10-16), THOUGH THESE COMMANDS WERE ORIGINALLY DIRECTED MORE SPECIFICALLY AT THE USE OF THE NAME "YAHWEH" IN OATHS AND MAGIC CURSES RESPECTIVELY, RATHER THAN IN COMMON PRAYER OR EXEGESIS. ONCE THE NAME YAHWEH WAS EXPUNGED FROM THE ENTIRE GREEK TRANSLATION OF THE BIBLE (THE "SEPTUIGINT") WHICH PTOLEMEY II PHILADELPHUS HAD FORCED, (AT THE DEATH OF HIGH PRIEST "SIMEON THE JUST"), THEN OPEN USE OF THE NAME YAHWEH QUICKLY EVOLVED FROM MERELY UNFASHIONABLE TO LEGALLY PROHIBITED EXCEPT IN THE HEBREW INNER COURT OF THE TEMPLE. THE EXTRA-BIBLICAL TRADITION ARGUES THAT SOON ONLY THE PRIESTS, AND THEN ONLY THE HIGH PRIEST, WERE ALLOWED TO UTTER THE NAME. ACCOUNTS GO SO FAR AS TO RESERVE THE NAME FOR USE ONLY IN THE HOLY OF HOLIES ON THE DAY OF ATONEMENT. IT CAN THUS BE SOUNDLY COUNTER-ARGUED THAT THIS INNOVATION IN THE LAW, WHICH WAS INTENDED TO PREVENT THE HEATHEN'S MOCKERY OF MONOTHEISM, PRODUCED ITS OWN GREATER MOCKERY, WHICH THE GENERAL OF GALILEE JUDGED UNSOUND ALONG WITH NERO'S SACRIFICES. TISH-B-AV PROVED THE GREAT AND TERRIBLE DAY OF YAHWEH DOES NOT ONLY COME ON THE DAY OF ATONEMENT. SURELY THE HIGH PRIEST IS NOT THE ONLY ONE WHOM YAHWEH SAVES:

"EVERYONE WHO CALLS ON THE NAME YAHWEH WILL BE SAVED" --JOEL (2:31-32) (CF. ACTS 2:21, ROMANS 10:13, MATTHEW 6:9, JEREMIAH 31:7, JOHN 14:13, 20:31; NOTE THAT THE NAME "JESUS" IS A GREEK FORM OF "JOSHUA" -----A HEBREW NAME THAT MEANS "SALVATION FROM YAHWEH.")

THE LINGERING OBSESSION, WITH THE COMPLETELY OUT OF CONTEXT "G-D," MAY FLOW FROM PIOUS INTENTS, BUT IT CONTINUES TO OBFUSCATE THE PRIME MORAL IN GOD'S CHOSEN NAME. THE ENTIRE SOCIAL CONTRACT---ALL RIGHTEOUSNESS AND MORALITY---RESTS UPON THE PROHIBITION OF CANNIBALISM. THE FACT THAT GOD REVEALS HIS PRIME INSTRUCTION THROUGH PARABLE COMPELS ATTENTION RATHER THAN DISBELIEF. MAN IS CALLED TO PAY ATTENTION TO HIS ENVIRONMENT WITH GOD FEARING EYES AND EARS. SURELY IT BE PLAIN TO ALL CONSCIOUS DINERS IN THE WAKE OF HIROSHIMA, CHERNOBYL, AND FUKUSHIMA, THAT MAN WILL NOT LONG SURVIVE IF HIS SOCIETY IS RUN LIKE A JUNGLE WITH PYRAMIDS.

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Yahweh's historical thread begins with Egyptian inscriptions which refer to Shasu--a word literally meaning "the people who move on foot" ("the wanderers")--a derogatory term generic for any group of nomadic or semi-nomadic people, which the roving bands of Habiru (or Apiru) certainly were. If one were to seek any line between those whom the Egyptians called Shasu, and those they called Apiru (in Akkadian Habiru), the best distinction would be that the term Shasu was generally used to describe pastoralists who grazed the same lands year after year, while the Hebrews (whose name Habiru literally means "alien" or "line crosser") were nomadic bands who roved more wildly, and were thus always associated with raiding and warfare. Any Shasu who left Canaan for Egypt during times of drought became Apiru (a pejorative hieroglyphic pun spinning these aliens as "the dusty ones" off the earlier Akkadian name Habiru). Likewise, any Shasu who left the confines of their normal pastoral boundaries, and thus engaged in raiding any of the petty states which governed Canaan for Egypt, were referred to as Apiru by these governors when they wrote complaining to their Egyptian overlords. The Shasu are always referred to negatively by the Egyptians, because pastoralists were so frequently in conflict with the civic authorities who managed the outlying areas of the Egyptian empire. This conflict between the settled agricultural cities, and the roving pastoralists, is reflected in the Parable of Cain and Abel. The murder of the pastoralist Abel at the hands of his agriculturalist brother Cain, tells the story from the viewpoint of the Shasu, whose thanksgiving was more pleasing to the Highest God than anything the cults in the city had on offer. Egyptian lists of the Shasu refer to Yahweh as early as the time of Akhenaten's father Amenhotep III, circa 1400 BC, and these lists specifically drop the name Yahweh upon those Shasu who grazed on the borderlands of Edom, south of Jerusalem. About half a century later, the Egyptian governor of Jerusalem wrote to Pharaoh asking for archers to make war against the client kings under him, warning that if Pharaoh did not help, the Jerusalem district would soon belong to the Hebrews. The governor of Jerusalem at the time was named Abdi-Heba, meaning "Servant of Eve," which suggests that the cult of the ruling elite over the Jerusalem area circa 1350 BC was dedicated to the worship of the goddess Eve:

Say to my Lord Pharaoh: A message from Abdi-Heba, your servant. I fall at the feet of my Lord! Seven times and seven times! ... may the Pharaoh provide archers and send these archers against the men (men of Gezer named "Milkilu" and "sons of Lab'ayu") who commit crimes against my Lord the Pharaoh. If this year there are archers, then the lands and the client kings will belong to my Lord Pharaoh. But if there are no archers, then the Pharaoh will have neither lands nor client kings. Consider Jerusalem! It was not given to me by either my father or my mother. (Abdi-Heba would not mention his parents unless he were of noble lineage, but he emphasizes that he can not maintain the Imperial order in the area with his own family's resources) The strong arm of Pharaoh gave it to me. Consider the deed! (giving Hebrews provisions, either with the aim of destabilizing the rule of Abdi-Heba, or out of weakness in the face of Hebrew extortions) This is the deed of Milkilu and the deed of the sons of Lab'ayu, who give Pharaoh's land to the 'Apiru (i.e. the Hebrews) .... --extract of AMARNA LETTER EA:287 from Abdi-Heba of Jerusalem to the court of Pharaoh.

ABOVE TOP: Cartouche with the name AKHENATEN in hieroglyphics, for which the translation "Effective for Aten," has recently been in vogue, due to the fact that the word Akh has been found in pronouncements, from government officials, within contexts which suggest a definition for Akh of: "effective," "steadfast," "valid," or "sure." However this mundane rendering ignores the very important religious context for the word Akh. Such ignorance is simply unacceptable for any Pharaoh, whereas the Pharaoh's throne name is connected to a religious deity in an intimate manner. Moreover, favoring the secular over the religious context is especially unacceptable in the case of Akhenaten, considering that his name is the tour de force in a complete rework of Egypt's religion by his own 'brilliant' hands. In the complex Egyptian concepts of the soul, the Akh was the sure-spirit which resulted when the "Ba" component of the soul, which roughly embodied the personality, was united with "Ka," which was the spiritual component that differentiated a dead being from a living one. The Akh can be likened to the most secret magical name united with the power to voice itself, and thus the Akh was the spirit from which an entity's personal magic issued. The Akh was thus the sure, effective, or vital spirit of an entity. In the case of Akhenaten, the macro-cosmic face of that entity was the Aten, or "Solar Disk." Prudence requires that this discussion address the overly reverent paradigm which outlandishly spins Akhenaten too humbly; Eric Hornung's 1995 ECHNATEN: DIE RELIGION DES LICHTES turns a dark corner in the star-struck subterfuge which denies this Pharaoh's tenebrosity, while Hornung interprets the chosen name "Akhenaten" as:

"He who is useful to Aten," or perhaps "Radiance of Aten;" the rendering "Soul of Aten" is less suitable because Akh actually denotes only the soul of a dead person, while Akenaten's formulation "I am your son who is useful to you and elevates your name" speaks in favor of the meaning "to be useful." (Hornung's "dead person" argument is completely non sequitur because the Akh was actually the revivified soul of someone who had lived before, thus attaining the Akh did not indicate that a person was dead, but actually indicated that a soul had become alive again, and once more magically active or "effective." Hornung's skew downplays Akhenaten's equation with the god Aten. If Akhenaten were the "radiance" of the sun, then Akhenaten would have been more than "useful" to the sun, Akhenaten would have been "instrumental" to the sun; Akhenaten would have been the sun's 'hands.' Moreover, Akhenaten does not merely "elevate" Aten's name, Akhenaten "holds it up." In Egyptian thought, the "name" was inextricably bound to an entities soul and its magic. The power of the sun was reputedly resting in Akhenaten's hands.)

Hornung's suitability test rides on an understanding of the Akh centered in the most mundane context of the BOOK OF THE DEAD, while ignoring how that mundane context relates to the greater divine context of the Akh in the PYRAMID TEXTS. An apropos brief on this divine context is given by two entries in A.S. Mercante's 1978 WHO'S WHO IN EGYPTIAN MYTHOLOGY:

AKH: According to the PYRAMID TEXTS, the Akh, or spirit, of a god lives in heaven and when a man dies, his Akh will eventually go to heaven as well. The Akh was generally thought of as a being of light, comparable to a star. In some texts, however, the Akh was considered demonic. In THE BOOK OF THE DEAD for instance, it is written: "My mouth is strong; and I am equipped against the Akhs. Let them not have dominion over me." ...

AKHEN: A monster serpent who guarded the entrance to the seventh section of Tuat, the underworld, as Ra passed by in his boat. The name means "to split" or "wear out the eyes."

BOTTOM LEFT OF THE ABOVE ILLUSTRATION: AKHENATEN holds up the name of the ATEN inside a Royal cartouche. The image is a highlighted digital restoration of a calcite plaque in the Egyptian museum of Berlin. The use of a cartouche for ATEN's name was Akhenaten's magical innovation--a unique new way to display the name of any deity. Cartouches were otherwise only used to display the name of a Pharaoh--a fact which only intensifies Akhenaten's identity with the Aten, where the Aten is the "solar disk" or 'face' of the sun. The title of the deified Aten inside the cartouche reads: "THE LIVING ONE RE-HERAKTE, WHO BECOMES ACTIVE IN THE AKHET, IN HIS IDENTITY AS THE LIGHT, THAT IS OF THE SUN DISK." This is nothing less than Akhenaten's magical proclamation that he is for all intensive purposes this highest god. The cartouche defining the new arch deity says this Aten becomes active in the "AKHET," which is a word meaning "horizon," and another word based on the root word Akh. This word Akhet was also used as the honorific word which referred to the palaces and tombs of the Pharaohs, since their palace was their "horizon"--the place where their power shined most intimately. Akhenaten moved Egypt's capital to a virgin site he built called Akhetaten--the "Horizon of Aten," where the meaning again equates Akhenaten with the Aten itself, for the capital was both the horizon of the Aten, and the horizon of the Pharaoh Akenaten---who was the Aten's Akh shining on the surface of earth in a corporeal person. What's more, the illustration on the plaque above shows Akhenaten holding up this magical title of Aten, and in this title, Aten is equated with the "light" via one of the meanings of the word shu, while Shu was also the name of a god who held up the stars (where the stars were in the form of the goddess Nut who personified the celestial planisphere). Akenaten therefore sold himself to the public as the light of the Aten--the form of Aten's sure-spirit. Akhenaten's capital Akhetaten is today called Amarna. The Letter from Adi-Heba of Jerusalem was found within a archive of diplomatic tablets in the Amarna library of Akhenaten's department of state. Of the 382 tablets recovered, the majority are from Egypt's vassals in Canaan and Lebanon. The majority of these speak of a great wave of challenges the Hebrews made upon Egypt's governors during the reign of Akhenaten. These struggles would bear fruit after revolts inside Egypt during the Sea Peoples troubles of Ramesses III two centuries later. Conquest of Canaan began a half century further on, culminating in the period of JUDGES best dated to commence at the end of Egypt's Twentieth Dynasty under Ramesses XI. David would not take Jerusalem until some generations hence, during the reign of Pharaoh Psusennes I, who built up Tanis (Zoan) seven years after Hebron (NUMBERS 13:22).

The most subtle Pharaoh Akhenaten reigned from 1353-1336 BC. Wrongly romanticized as the planet's first Monotheist, he was instead an overambitious Atheistic sympathetic magician, who aimed to consume earth with an occult dynasty. His necromantic dogma sold his royal house as the only earthly reflection of Aten--the face of the solar disk, which was called "the Mother and Father of All Living." Akhenaten assimilated all goddesses with his insipid feminine form. It is easy to imagine masculine Hebrew ruffians mocking his androgynous magic idols imported from the workshops in his capital Amarna. The Pharaoh's nearly normal biological head was portrayed in an artistic deformation which morphed the form of the human head into the head of a snake. The solar rays which emanated from the Aten were magical symbols which embodied both : A) human hands (source of human martial and temporal power--tool of giving and taking), AND: B) snake heads. The snake is the most phallic animal, and also the most purely alimentary animal. To the magician, the serpent is the pure cosmic power of physical consumption made manifest. The serpent's phallic/alimentary duality ultimately drives the petulant adolescent intellect of the sympathetic magician to psycho-sexual disease and cannibalism, for his inane read of the natural world imagines that the snake's ability to shed its skin indicates that the way to immortality is bridged by the carnivorous application of occult venom. Akhenaten can be viewed as the increasing corruption of the Amun priesthood made manifest in one royal megalomaniac. Though he only reigned 17 years, the fame of Akhenaten's blasphemies spread throughout the Mycenaean world--and certainly as far as the Great Ones under the North of the Sky: To Err Is Human, To Forgive Is Divine. The Hebrews in Canaan began great agitations around the years of his reign, while "Sea Peoples" began new maritime migrations into the eastern Mediterranean. Within forty years of Akhenaten's death, these Sea Peoples, with Danites at the lead, were raiding Egypt.

No moral critic of pop culture needs to strain their brain too hard to envision the psychological shock and pornographic awe which the Eve fertility cult would have employed to corral the local livestock into Pharaoh's yards. Here the conversation must redress all the "new-ager" critics of the Biblical and patriarchal social legacy of Western civilization. The crown jewel in the "new-ager" arsenal blames the Bible--blames it for all the ravages of war which the West has brought upon itself and the world through imperialism, blames it for discrimination against the female and feminine, and blames it for the suppression of witchcraft, which they rightly perceive as a feminine and feminizing "art," (the male road to criminal satisfaction is direct seizure by force, which is much more easily policed). Without embracing all the unrighteous brutality of war, the savvy Biblical scholar must point to the social rot of goddess worship--whether overt before an altar, or sublimated into a generic hedonistic life ethic--as the real root cause of the imperative for war. God thus begins His revelation with the example of nomads who employ the name of Yahweh against the corrupt elite who worship the goddess Eve in their seemingly impenetrable fortress above. Their corrupt worship of the goddess is the chink in their armor. History details how time and time again goddess worship degenerates into orgiastic "fertility" rites, and so called "sacred prostitution." The worship of goddesses, has always been the bane of social morals, and thus the bane of the human race. The "new-agers" lambaste the Biblical prohibition of goddess worship as anti-feminine, but it is anything but anti-feminine. Goddess worship has, since time immemorial, resulted in doctrines which equate the spouse with the whore, equate the parent with the prostitute, and equate the nurse with the murderess. To understand the peril of this, one need only look at the worship of the goddesses Laxmi and Kali side by side in modern India, with its malignant poverty and inequality, and perhaps the highest rate of sexual violence against women on the planet. When the nomadic Israelites faced-off against the Pagan city states of Canaan, the creeping social rot of Paganism had done much of their work for them. Pagan elites always degenerate into a bunch of effeminized buffoons. The glam rock idol swishing on stage, the lisping chanters of government cabals gyrating in their dirty dhotis at Dionysian seminars, and the emasculated wizards in their collars who lead the mystery-meat rituals over the kumbaya pews, are all reflections of each other. Neither salvation nor immortality come from dining on human flesh, or the flesh of God, or tantrick indulgences. Paganism, and goddess worship in particular, have always bred cannibalism hidden and protected in plain site by esoteric trickery. It sells itself as a fertility rite, but it is in reality an insult to sexual procreation, and an abuser of men, women, and children. Tyranny is maintained by turning a critical mass of those governed into slaves to their passions. Fetishism repackages the functions of sexual regeneration into neuter commodities, then falsely advertises the resulting junkie ecstasy, to push a Faustian barter; rebirth is exchanged for pleasure merely for pleasure's sake. Biological failure is resold as "sexy" via the idolatrous culture of the Lorelei. The insane sirens call upon those who partake to compartmentalize their morality, perforating the social contract until there is no longer any fiduciary responsibility between ruling and subject classes, or between business partners, or between elder and younger generations. Paganism is Atheism, and nothing less than cancer on the species level rather than on the level of the individual organism. This was as clear to those who were sober in the time of Moses, as it is to those who are sober today. Thus this diatribe against ritual madness can end with some reflection on Moses, before it returns to David building up his tribal steam to take Jerusalem away from Eve and Edom.

Identification of the Dananu/Sherden Sea Peoples with the Tribe of Dan corroborates Exodus from Egypt during the reign of the Rammesides. Sherden fighters were drawn out of the water by Egypt to serve Pharaoh's house. There is no good reason to doubt the historical figure of Moses, nor question his Divinely sanctioned mission against Pagan Egypt's unrighteousness. The parallels arise, arrayed in soft rosette like flower petals, speaking of the beauty and power of God's budding revelation to the pinnacle of His creation. When Rabbis first ascribed to Moses the authorship of the Pentateuch (the first five books of the Tanakh called the Torah) this certainly was not a claim that Moses had written every one of these words in one lifetime. Any Rabbi worth their weight in salt knew the Bible does not hide the fact, that when the Levitical laws of Temple sacrifice were revealed to Josiah, money was involved (2 CHRONICLES 34:14, AMOS 5:25, JEREMIAH 7:22, JOHN 7:22). The prophet Ezekiel was among the last priests who served in Josiah's Temple, and Ezekiel had no qualms making the most fabulous modifications upon these ritual rules for his own polemic. The word "Bible" means "library." The prophets are the accomplished deliverers of the Monotheistic revelation God poses with the words in His inspired collection of books. If Ezekiel was inspired to use satire, in an attempt to bring back down to earth, some of the more untethered space-cadets amongst those who dreamt fanciful dreams about the coming restoration, then Ezekiel can not be called impious or misleading if most of his audience has been dumbed-down beyond the event horizon. Israel was created to toil for righteousness, and Zeke's contrasts of the crystal with the dross compassionately forewarned of more heartache ahead.

Just as utterly clueless readings of Ezekiel have resulted in much injurious magical thinking, the misunderstood authorship of the "Books of Moses" has ever increasingly lead to serious deep seated doubts about the Bible as the true revelatory instrument of the one and only supreme Deity. This doubt is not new, for its most primitive instances drive the motive for the very blanket attribution to Moses in the first place. The true assertion made in ascribing the Pentateuch to Moses, is a rebuttal of Pagan origins for Israel. None of the emendations to the legacy suddenly introduces Monotheism. Within forty days of the first proscriptions against idolatry, the Israelites backslid, led by Aaron himself. Jebroboam set up calves at Bethel and Dan, and God sent the unnamed prophet to predict Josiah's advent, only to be mauled by a lion for succumbing to the lying temptations of a prophet from the Northern Kingdom. God's word preserves the proud claim Josiah's priesthood made of having freed Yahweh's worship of any representative iconography or idolatry. However God's word agitates the seeker who takes their Hebrew school seriously. How did the two year reign of twenty-two year old King Amon so thoroughly return to the earlier idolatry of a repentant Manasseh (2 CHRONICLES 33:12-14), that twenty year old King Josiah's dramatic tour of destruction was necessary? Is the savvy student not supposed to see and hear that this was a marketing campaign for the new ritual regime in the refurbished Temple of Josiah? When Hezekiah tore down the brass relics of Moses right after the capture of Samaria by Assyria, why were the books of Moses neglected, in the Temple treasury of all places?--a store room where full audits were no doubt regular. Was the ark not supported by cherubim? The student is engaged in memorization rather than understanding, if they are not prompted to such practical queries by the fantastically poignant visions of Zeke. Many would extend the claims of Josiah's regime, and take the authorship of the Monotheistic concept in the "Books of Moses" away from the founding hero who whose exploits are remembered in the rites of Passover, and give it to Josiah the bull-slayer, or award it even later to Ezra or Nehemiah. To refute this type of doubt, along with doubts from immature out of context reads of the generic epistemological concepts of "El" and "Elohim," it became necessary to insist that the Pentateuch was in fact entirely the work of Moses. However, pinning the first instance of this need upon Josiah, is perhaps intended as a demerit rather than a gold star. Piety can be excessive and misplaced, and if young Josiah's court was driven to such misplaced excess with good intentions, albeit in times of trouble, it still did not prevent the destruction of his Temple, state, or life at Pagan hands.

The Kingdom of Medusa at the advent of Hebrew revolt and Danite invasion.

The worst thing about Hezekiah's and Josiah's reforms was that the conspicuous hallmarks of these reforms called into question the provenance of Israel's Monotheism, considering the context of the early Pagan use of the names Asher, Gad, Dan, El, and Elohim. Few could doubt the centrality of Yahweh in the early Israelite compact, but many would, and still do question, how exclusive the worship of Yahweh was, especially during the Exodus. Since the Bible does not seek to hide the understanding which the Hebrews had of how the revelation of their faith unfolded, it would be rather smug of the student of their wisdom to question their confessions, and read too much into the reforms which unfolded in the wake of Assyria's rise. Genesis makes plain that the God, of the Patriarch whom they name Abraham, was "El Shaddai"--the sustainer and destroyer. When Abe meets with Melchizedek, they worship "El-Elyon,"--the highest God. The Monotheistic context suggested for these names is credible. Paganism trends towards Monotheism due to syncretism. Cults are consolidated as bigger gods assimilate smaller gods who are thereby reworked into discrete aspects of the larger god's powers. As the favored bigger god incorporates the more petty deities, the bigger god is portrayed like a very energetic person who is employed in more and more occupations, and this god's various graven forms show him dressed in different costume uniforms, holding the different fetish forms of the tools of the divine trades of which he is master. Eventually the higher minds who study this phenomenon of divine assimilation will naturally begin to conjecture that all the powers in the natural world must emanate from one supreme source of all being. While there were no doubt those who would have attached the titles "Shaddai" and "Elyon" to that "El" who was the husband of Ashera, there were also no doubt others who reserved these titles for the supreme being who incorporated not only all the powers of both "El" and "Ashera," but who at the same time was also the true wielder of the powers of all their "Elohim."

The worship of "Yahweh" was introduced to the people of the Exodus by Moses. If it be incredible to suppose that none among those in flight from Egypt had ever heard Yahweh's name, it is still entirely plausible that for them Moses was the first to equate Yahweh with the supreme being "El-Elyon/Shaddai." Yahweh of the Armies united a force to take Canaan from Egypt under a name popular with shepherds disgusted with the goddess cults run by Egypt's Levantine governors. The proscription against idols and the taboo on the worship of other gods is validated by its power to motivate an invasion force. When, fifty years before the fall of Samaria, God's Word scripts Amos to rebuke the popularity of Pagan cults in Israel, Amos points to Yahweh as the Supreme Being responsible for all the cosmic manifestations attributed to phony figments, and points in a way all the more credible for its simultaneous rebuke of ritual sacrifice in general. By worshiping Yahweh in the same way Pagans worshiped phony gods, Israel cut Yahweh down to the same size as every other bloodthirsty fetish. The Supreme Being created every world in the sky, and breathed life into man with His breath, what use has God for fancy sprinkles of blood, incense, or peppermints:

Hear this word you cows of Bashan on Mount Samaria--you (fat) "women" who oppress the poor and crush the needy, and say to your husbands: "Bring! Let us drink!" (their blood) ... For see He who forms the mountains and creates the wind and tells man how His thought makes morning darkness and wares down the heights of the earth--the Divine of Armies--Yahweh is His name ... seek Him that makes the seven stars of Orion ... who calls forth the waters of the sea, and pours them out on the face of the earth, Yahweh is His name. He who increases calamities until the calamities meet upon the fortress where they hate he who reproves at the gate, and hate he who speaks with integrity concerning how you ware down the poor. I hate your despicable festivals, and your solemn assemblies are stench to me. For though you offer Me burnt offerings and food offerings I will not accept them, nor will I consider your peace offerings. Take away from Me the noise of your songs, for I do not hear melody from your harps. Instead roll off the waters and let righteousness gush out. Oh Israel! Did you present me with sacrifices and offerings during the forty years in the wilderness? --AMOS (4:1-5:25)

ABOVE: THE SO CALLED "MONOTHEISM" OF AKHENATEN: (Note: All the image-files of these detailed illustrations are large in size and can be opened in a separate window to more clearly view the smaller elements spoken of in the explanations.) The snake was the most subtle of all the creatures God made. Exploitation of sublime double-meanings fleshes out both the subtle language of sympathetic magic and its reptilian belief system. Relief (A) is from a household shrine. To those unfamiliar with how to read eye-splitting magic imagery, it merely depicts an adorable domestic scene in a royal mammalian household; Akhenaten and Nefertiti visit with their children. Those fluent in the language of sympathetic magic, see here the first verses to the most sinister of all spells. The oxidized blood-red solar disk of Aten wears the Pharaoh's own cobra Uraeus. Viper rays beam down from the bloody sun to regurgitate glyphs of the double-axed Ankh to each thirsty royal nostril. Examine the additional relief panel (B) where the hands of Akhenaten sacrifice a duck to the hungry snake-head hands of Aten's rays. These rays represent the divine spiritual power of Akhenaten himself, for Akhenaten is "Aten's Radiance"--the light that is the Aten's Akh; Akhenaten is thus the Aten's rays or glare; he is in effect Aten (cf. אכן as "in effect," "surely established;" "certain"). Note that the disk of the Aten is always depicted with the Uraeus of Pharaoh's crown. Atenism was a Bronze Age revival of the more ancient Egyptian religion of the sun-king. All sacrifices were overtly redirected straight to the power of the royal house without intermediaries. Akhenaten cracks the duck's neck to empower his own flight. Note the enlargement of Akhenaten's and Nefertiti's feet in pane (B) taken from pane (A). Dead ducks are depicted upon the four royal feet by magical doublets subliminally embedded in the anomalous form of the regal sandals when seen in profile, whereas the thongs bulge and then get thin where they meet with the sole, to sympathetically resemble the duck's beak. The priests of the royal house sought to assist the migration of the souls of the royals back and forth between the worlds with the thickest cauldron of magic soup their money could buy, but it was naught but poetic bling. The overall occult message in panel (A) lays in Aten's title: "The Mother and Father of All Living," which included more ducks than one could shake a stick at. The royal children, with unnaturally large craniums, point at their parents. One child points to the full-bellied Akhenaten to affirm to Nefertiti: "That is my father." The divine daddy with fresh prey inside his solar plexus kisses his own brainy child; that daughter points across at Nefertiti to affirm "That is my Mother" to her daddy with boobs and a razor-edged kilt beyond his knee. The brutal point of these charades is that all the children whose feet pattered outside this royal den were Aten's to be ritually punished as the insatiable royals wished. The hands on the rays of Aten are designed to resemble snake-heads, which is a sympathetic doublet carved particularly clear into panel (B). One need not question the imperative taboo against carving such hypnotic religious art among those fighting to escape Egypt's evil. In pane (D) there is an enlargement of the erect tail-end of the sash over Akhenaten's razor-hemmed kilt from pane (A). This equally sharp angled tail also represents Akhenaten's phallus in the form of Akhenaten's ancient flint-knife of ritual sacrifice--a knife type which had become the iron butcher's knife called a Khop. To sit on Akenaten's lap meant death to another's child. As these pampered royal snakes cut and ate, children lay at their feet. The injurious form of this tail end of Akhenaten's kilt-sash is almost identical to the tail of the cat which belonged to Akhenaten's brother Thutmose, as depicted on that cat's sarcophagus now in the Cairo Museum, where it is once again a doublet for the Khop knife, specifically the Khop used by the sun god Ra, when, by the Persea Tree, Ra, in the form of a cat, repeatedly kills the giant python Apep with this knife. The PAPYRUS OF NEBSENI (circa 1440 BC) reveals that this knife was used to ritually kill children of the enemies of the state, and it decodes this allegory while pointing to the belief system of sympathetic magic via a pun:

... the double divine soul which lives in the divine twin gods is the soul of Osiris and the soul of Ra (i.e. the Lords of night and day are one) ... I am the Cat which battled beside the Persea Tree in Heliopolis on the night when the foes of Neb-er-tcher (Nebertcher: "Lord to the utmost border"--a title of Osiris) were destroyed (when the python "Apep" was ritually slain). Who is this Cat? (this cat who butchers the python Apep) This male Cat is Ra himself. And he was called "Mau" because of the speech of the god Sa (the god "Saa," or "Sia," was said to be a deification of the "intelligence" or "reason" behind all creation; he arose from a drop of blood that dripped from the self-mutilated penis of the self-created god Atum; "Sah" was Osiris as the constellation Orion), who said concerning him: "He is like (he is "mau") that which he has made," therefore did the name of Ra become "Mau" (became "Cat;" in variant pronunciations the word "mau" could either be the noun "Cat," or it could be the adjective "like" as in "similar to," or "sympathetic likeness of") ... As concerning the battle which took place at Heliopolis beside the Persea Tree, [these words have reference to] children of the rebellion, when righteous retribution was meted out to them for the evil they had done (in resisting the supposed magically ordained cosmic borders of Pharaoh's state). --from THE BOOK OF THE DEAD (17) from the Papyrus of Nebseni (BM EA 9900)

Here a priest's syncretistic gloss provides a peak at the bloodshed behind the wizard's curtain in the magic kingdom on the Nile. This tangential Nilotic tour may book connections which here begin too tenuous and flimsy for some explorers. Such expected reservations are however instigated more by the irrationality of the fluid religious system being navigated, than they are by the real value of the ancient magical tags pointed out to guide the route of this discussion as it departs from the terminal. Those who suffer this Baedeker's cursive initiation to this nonsensical religion with an open mind will develop a practical immunity to the smack pushed upon the sound biology of the entire planet from the Plasticine padded green-room of the land of Osiris. The gloss on the battle before the Persea Tree reveals that the great python Apep collectively symbolized all the enemies of Egypt's order. The daylight foes of Pharaoh were taken for reflections of Egypt's foes in the dark underworld of night. Egypt's language and religion were molded to serve big established political power, and the Bible can not be properly understood without a competent assessment of how Egyptian magic was underpinned by a sacrificial system full-bellied with the consumption of little human victims. BELOW, PANE E: ILLUSTRATION OF THE BATTLE BEFORE THE PERSEA TREE FROM THE HUNEFER PAPYRUS: Note that the Khop knife is a magic doublet in the likeness of the feather of Maat, against which one's heart was weighed in the underworld. The lion god Maahes--called "Devourer of Captives" and "Wielder of the Knife"--is sometimes depicted eating the head of a captive, or else shown wielding the Khop knife in one hand and the feather of Maat in the other. God of war and vengeance, and male counterpart to Sekmet, his name Maahes is wordplay on lion (ma), and truth or order (maat); he is the lion who keeps the order by eating the guilty. He appears for the first time in the New Kingdom. In THE TALE OF THE TAKING OF JOPPA in the Harris Papyrus, Pharaoh Thutmoses III is called "Maahes son of Sekmet." Associated with war, lotus, knife, and vengeance, Maahes is the royal solar carnivore who eats before the Persea Tree of Life. Above its year-round flowering, the evergreen Persea Tree was revered for the fact that such magical resilience was further confirmed by the way in which its fruit was shaped like a human heart. Egyptian magic, like the parallel cannibal magic of Meso-America, revered the heart above all flesh because the heart appeared to contain the most powerful of all animal magic. The human heart will beat for several seconds after removal from a live victim, and then still continue to be animated by atrial and ventricular fibrillation for up to five minutes. Despite being confused with the Peach (the Persica) by some later Greek authors, the fruit of the Persea Tree was of the rather smallish size of a child's heart. The Noahide covenant forbade consumption of living flesh in a direct rebuke of the spiritually inane despotic hedonism indulged in by Egypt's insane elite. Egypt's cannibal practices were almost entirely concealed beneath the sewn together "fig-leafs" of magical metaphors (עלה תאנה : teh-ane' apparently originates from the generic word "tree" used for any fruit bearing wood; the Persea never grew in Canaan, for it did not propagate naturally beyond Upper Egypt). These magical, ultimately funerary wreaths, were deployed, against the popular resistance of night and day, alongside threatening looped red-belts of oppression (חגרת׃ actually means "belt" or "sash" despite the shallow read of the Eden Parable which renders it as "apron" or even "loin-cloth"). Such concealment avoided direct opposition to these inhuman practices, while, at the same time, it magnified the utility such sadistic dining had as a magical whip of oppression. What's more, the artistic flourishes of the concealing media allowed the elite practitioners of this oppressive magic religion to pretend--both to themselves and their only somewhat clueless subjects--that cannibalistic ritual was a spiritually essential evolutionary vanguard, rather than let its truly primitive brutality be seen soberly as an obvious parasitic malignancy disrupting healthy evolution. The pyramids went nowhere, and like the temples, they served death rather than life, though they purported the opposite. The notched red bottom of the python in the illustration from the Hunefer Papyrus is a likeness of the red knotted threads in the sacrificial cord of the Imiut fetish from which was crafted the looped red sash of Pharaoh ("Master of the Scarlet Land"). The Persea Tree Spell in chapter 17 of THE BOOK OF THE DEAD is key to a later discussion of the myth of Osiris. BELOW, PANE F: IMAGE FROM THE SARCOPHAGUS OF THE MUMMIFIED CAT OWNED BY AKHENATEN'S BROTHER THUTMOSE: The Biblical commands against representative art are understood within the context of how Egypt's hypnotic matrix of magical symbols supported its evil--and cosmically inept--sacrificial system. Akhenaten's brother Thutmose was high priest of the god Ptah, as well as the immediate heir to the throne. Akhenaten became Pharaoh only because Thutmose died before the decease of their father Amenhotep III. Akhenaten's blasphemous nudity can be taken for an irreverent mockery of the religious fame of the brother had who overshadowed him. The cat of Crown Prince Thutmose was a likeness of Ra as Mau, off whom the New Kingdom Maahes was spun from a faux divine epithet of the Pharaoh who conquered Canaan. The unnaturally sharp pointed tail on the cat is again a likeness of the Khop used to cut up the children of rebels by the magical Persea Tree, on whose leaves the years of a Pharaoh's reign were purportedly written by the god Thoth.

BELOW: THE SANDALED FEET OF RAMESSES III: from a painting in the tomb of his son (QV55). Very similar ceremonial sandals made of gold were found in the tomb of King Tut. Here the feet of Ramesses become doublets for wings. The spirit boat was thought to sail when the magic bud of sacrifice rose and opened to the Pharaoh's solar wind. The Egyptian word Ankh did not simply and only mean "life" as is the common modern cultural perception, but Ankh also meant "sandal strap," "captive human," and "food." The nuances of meaning were written in the following segue: Ankh, when represented only by the famous glyph of the oval headed cross, meant both "life" and "sandal strap." When the Ankh glyph was modified by an additional unvocalized glyph, it again denoted "sandal strap," but also "captive human;" when this modified representation of the word Ankh was further modified, by only one additional unvocalized glyph, it meant "food."

BELOW: THREE PANELS HIGHLIGHTING A SERIES OF HOUSEHOLD SHRINES WITH AKHENATEN CARVED IN RELIEF AS THE MAN-EATING SPHINX: Most illiterate subjects who worshiped at one of these mass produced shrines would have hardly had a full understanding of the depth of meaning behind this series of spells in stone. It is too easy today to shallowly read here a simple metaphor, one that might innocently compare any regent to a lion merely to characterize as supreme such a ruler's strength in battle, while ignoring the monstrous carnivorous innuendo in the title "King of the Beasts." Such shallow ignorance neglects the seriousness of Ancient Egypt's malignant addiction to sympathetic magic. This introductory caption to the three illustration panels below, is followed by a lengthier descriptive caption under the third panel. Giving a brief historical context here, serves as a preface to the iconographic descriptions of the key dogmatic elements of Akhenaten's sphinx carvings. The lioness goddess Sekhmet was Egypt's prime deity of war and vengeance. By the New Kingdom, Sekhmet was considered the power-form of the Mother goddess Mut. The Biblical drama of EXODUS truly begins with Egypt's New Kingdom expansion into Israel under Akhenaten's great-great-grandfather Thutmose III. THE CONQUEST OF JOPPA in the Harris Papyrus, preserves a partial record of that conquest, wherein Thutmose refers to himself as the male lion god "Maahes son of Sekhmet." Maahes was the "Wielder of the Knife" (the knife of human butchery) and the "Devourer of Captives." Thutmose III's son Amenhotep II (Akhenaten's great-grandfather), consolidated Egypt's new expansion beyond Sinai with more war in Syria. Amenhotep II left two stele, one at Elephantine and one at Karnak, which boast of his personal handling of the knife which surgically butchered seven noble Syrian captives paraded inside the holy precincts of the temple of Karnak as sacrificial offerings. Amenhotep II's son Thutmose IV (Akhenaten's grandfather), left a stele between the paws of the Great Sphinx at Giza, which tells how Thutmose IV removed the sand which by then already buried most of that colossal lionine edifice. The stele goes on to celebrate how Thutmose IV restored the gargantuan simba to all its former pristine glory and splendor. The restoration of the Great Sphinx by Thutmose IV was completed close to the time when Akhenaten was born. The young Akhenaten, in his formative years, was no doubt impressed by the colossal revival of this hungry sandstone puss. At his impressionable age, boy Akhenaten also witnessed his father Amenhotep III dedicate hundreds of statues of the Sekhmet lioness form, all engraved with Amenhotep III's cartouche, inside Hapshepsut's temple to Mut at Karnak. The superstitious world view of sympathetic magic had kicked into overdrive by this time due to a syncretic trend towards Monotheism concomitant with the increasing power of the Theban priesthood of a supreme composite deity named Amun-Ra, whose omnipotence was epitomized by Egypt's fierce solar radiation and windy air. The goddess Sekhmet and the lionine sphinx were also members of the crowded Nilotic solar entity club, but hung out in a corner of the house bathed in the crimson hue of ravaged blood and guts--a divine meat figment ultimately rooted in a Neolithic head-hunter deity, from whom Medusa and Kali had evolved among Indo-Europeans. SCENE (1): The cranium covering is contemplated in front of Aten's rays, where Pane C zooms in on Pane D. SCENE (2): Aten's rays consume what's in the cranium covering. SCENE (3): Akhenaten holds the Aten's cartouche in a solar dish while munching on a captive's doodle, where Pane A zooms in on Pane B (note the Eshceresque depiction of the Vulture-Crown highlighted in yellow). Pane E is after an engraving of the male lion god Maahes eating the head off a bound captive.

ABOVE: AKHENATEN PORTRAYED AS THE MAN-EATING SPHINX: CARNIVOROUS PREDATOR OF MEN: Just as the hooded cobra is the most solar snake, the mane of the male lion makes him the most solar cat. The zoomorphic Sphinx in Nemes headdress, is a Pharaonic costume syncretistically related to the ambi-sexual solar and lionine headhunter who masqueraded in drag at the hedonistic carnivals of Medusa and Dionysus. All of Egypt's animal-headed fetishes were drafted to support similar brutal dramas imbibed at festivals in the name of Osiris and Isis, which culminated in mass gatherings of ritual drunkenness on red dyed beer at the height of the ruddy Nile flood, where Sekhmet was the blood-drinking mascot of festivities. Akhenaten sought to subsume all the revelry in his own solar animal guise. The narrative spell sequenced in the above panels progresses from scenes (1) through (3). Except for his left hand in scene (2), Akhenaten's colossal sphinx-hands are in the exact same gesture as the snake-head hands on the rays of the Aten. In scenes (1) and (2) Akhenaten holds a War-Crown. Scene (1) shows the beast-king scope in--head-on--upon the sacrificially offered crown. Scene (2) shows Akhenaten hold the crown sideways while the little jaws of Aten's snake-hands consume heads of the enemy, which Akhenaten's left paw magically wafts into his nostrils. One large Aten hand brazes across the top of the crown to depict the Typhonical hair falling motif discussed later. The Aten's rays pass behind or stop before all elements in scene (2) except for the War-Crown, and the sacrificial offerings symbolized by the water-flowers on the altars. The Amarna style developed an artistic device which engraved ciphers with an M. C. Escheresque effect, by which for instance, lines of elements upon and before the altar deliberately depict totally different elements of the spell whether viewed in positive or negative outline. Thus the angles created by the interaction between the positive lines of Aten's rnays upon the altar when combined with positive lines of the water flowers, meld to collage many duck heads in a common instance, while negative space between the water flowers meld with lines of Aten's hands to collage duck wings in more rare instances. A shrine at the MFA Boston gives the culmination of the spell in scene (3), wherein Akhenaten becomes Aten, holding up his name by consuming the meat of sacrifice; his mouth is open and the morsel in the jaws of his snake-head hand makes another Escheresque cheese twist cipher for the organ of immortality. Souls thought to be consumed in the magic meat festivities are represented by the Ankhs held to the beast's orifices. The magician literally approaches reality ass-backwards. The sorcerer's sick kindergarten shenanigans rest upon a pre-pubescent postulate which concludes, that since all corporeal life must eat to live materially, then the soul or spirit must in the same way eat souls or spirits to live on forever. Thus sick magic addicts have vainly sought immortality through the darkest and most sinister sadism, as they tether appetites of the body to their ass-backwards map of the cosmos. Immortality requires sound parenting and environmental stewardship, which will not be accomplished through deceptive exploitation, and a lack of respect, for sanctity of life, and the most basic of all social contracts. The Parable of Noah, and the moral of the Noahide covenant, are mankind's scary grade-school level lessons on the interdependent nature of morality and environmental management. Mankind was specifically forbidden to eat living flesh to help prevent man from holding the map to immortality upside down.

ABOVE: RA-HERAKTE: THE HELIOPOLITAN RIVAL OF AMUN-RA: Akhenaten's title vis a vis Aten was: "THE LIVING ONE RE-HERAKTE (the sun-hawk of the two horizons), WHO BECOMES ACTIVE IN THE AKHET (the horizon), IN HIS IDENTITY AS THE LIGHT (the Shu), THAT IS OF THE SUN DISK (the Aten)." The Theban supreme deity combined Ra with Amun. The rival combination at Heliopolis fused Ra with Horus. The solar combo at Heliopolis was more directly related to Pharaoh's own claims on divinity. The Pharaohs promoted themselves as descendants of Osiris through Horus. Thus Re-Herakte (Re or Ra), who personified the sun as the ruler of Egypt, became the chief god of Heliopolis. "Herakte" means "Horus" or "Hawk of the Two Horizons." Like Sekhmet, Re-Herakte was god of vengeance and war. The Heliopolitan Atum-Ra gave birth to Shu and Tefnut, envisioned as twin lions personifying the red dawn and dusk, protecting Egypt via blood on the east and west, at sunrise and sunset. The hawk and lion were the top predators of the air and land whom Pharaoh sought to emulate on the battlefield with the assistance of sympathetic magic. These magical principles would extend to feeding portions, of the same human captive eaten by Pharaoh, to both sacred lions and hawks kept in temple precincts. Such erroneous beliefs were so debilitating, that some self-hypnotized Pharaohs, like silver-beetle maniacs, believed they didn't need to enter the battlefield at all, but could with mercenaries and magic alone, maintain their lofty position. In the right pane is a Roman era representation of Re-Herakte as a composite lion-hawk creature. The sacred hawk is perched on a serekh containing the Horus-Name given to Tiberius Caesar. The use of a bucking ass in this formula may suggest a mocking subtext. (One might wonder if this pillar was engraved after Jesus sacked Tiberias.) The lion-hawk 'monster cock' on the pillar ironically represents--as ruler of Upper and Lower Egypt--the beast Tiberius, under whose peregrine eye Jesus was crucified. The painting in the left pane shows a pre-Amarna representation of Aten. These symbols are explained in the box and caption beneath the next figure. The ideogram for the two horizons, which the vengeant and predatory hawk-sun soars into at noon, is the deliberate likeness of the horned altar of sacrifice.

ABOVE: HORUS-HEADED FORM OF RA BEAMS BOONS IN RETURN FOR SACRIFICES: The stylized flowers which comprise the solar rays are spit out like poison by the cobra Uraeus which envelopes the sun. Egyptian depictions of flowers and blunt leaves are ultimately doublets for the cutting knife blades of sacrifice. Atop the left column, the stylized ax-forms of papyrus blades, hold up and dispense the waters of the firmament. This belief system centered on a feedback loop between fertility-cult sacrifice, rain, and the vegetation cycle. Near the top of the offering heap, the stems of psycho-active blue lotus terminate in a sacral knot of the surgeon's red and blue colors. This blue lotus is atop bandages of magically treated meat in the "barber's pole" pattern of red, white, and blue. Ra's crook and flail are wrapped in bandages of the same surgical colors. The right column is topped by what is generally taken for lilies, apparently stylized in reference to grain. The possibility that the five solar rays are comprised of stylized blossoms of a psychedelic species of Ipomoea must be considered. Note that the intoxicant yielding grapes, depicted hanging down off the bottom right side of the altar, appear to have been drawn by someone who has never seen a thriving fresh bunch of the fruit; wine was an import. The drug induced fantasy belief which traded magical cuts of meat for a bountiful harvest of vegetables, was reflected in the engraved papyrus ax-blade tops on the pillars of the temples of Heliopolis, which was the Greek version of that religious city's name, meaning "Solar City," or "City of Helios," in reference to the cult of the sun god Ra; the Egyptian name was Iunu---"Place of the Pillars"---and, as in the explanation of the symbology of the pillars depicted in this illustration above, meat sacrifice was literally sold as the support of the very sky itself. Magic offerings, boxed in and sent up by the temple pillars, were thought to hold up the firmament and assure the balance between the worlds, bringing seasonal waters and flowering vegetation. At the base of the supporting pillars on each side of the scene, are sacrificed heads shown in profile beneath fiery lotuses. Human sacrifice was the foundation of the Egyptian religious system. These depictions of sacrificial heads are in the form of a standard hieroglyph (Gardiner's number D1, here glyph I) which is the ideogram meaning "head," "back of the head," "butchered head," or "(Asiatic) chief." As depicted here, these heads represent the ultimate sacrificial feast in Pharaoh's brainless world view. The solar disk depicted with the psychedelic instruments of these sacrifices is a five ray variation of the hieroglyph A given in the bottom frame, which is Gardiner's glyph number N8a. It is in turn a variation of glyph B (Gardiner's N8) from which Akhenaten's representations of the Aten derive. Both glyphs A and B mean "sunlight," "sunshine," "light," or "radiance," however only glyph B directly suggests the god Shu, as this glyph is most often used precisely for that phonetic value; it had the additional meanings "wound," "dry," and "dry up;" thus the hands of Aten could both give life and take it away. Glyph C (Gardiner's N5) is the phonetic value "Ra"--ideogram for "sun," "solar disk," "day," "daytime;" it is the ideogram for that aspect of the sun which formed the natural face of what the Atenist theocracy deified. As Shu was a relatively minor deity, Akhenaten would later remove that word from his cartouched title formulated for the Aten, and replace it with a more generic word for "light," thus clarifying questions as to his pecking order relative to Re-Herakte or Amun-Ra. Glyph D (Gardiner's N6) is the solar disk with cobra Uraeus, used for "Sun" in reference to the anthropomorphic form of the deity "Ra." Aten is always shown with the Uraeus during the Amarna period. Box G contains a construct of Gardiner glyph V28 (glyph F) doubled, with Gardiner's N5 inserted in between; the word comprising this combination of signs means "forever," or "immortal." This returns the discussion to the PREVIOUS ILLUSTRATION ABOVE OF RA-HERAKTE where the hawk-sun in the noon altar is supported by the lions Shu and Tefnut of the horizons of dawn and dusk, and where the early representation of the Aten beneath the altar combines glyphs B and C between the hinds of the lions; here Aten is the central glyph in the symmetric three glyph word "immortal" of Box G. Gardiner's glyph V28 (glyph F) is variously described as a "width of fabric," "twist of flax," or "wick." Detail between the lions relates this ideogram V28 (glyph F) to the sacral cord (and rope) used to bind sacrificed captives. When one zooms in on the picture, it is plain to see that the V28 twist (glyph F) on the left is braided and/or knotted, i.e. "bound," while the additional V28 twist on the right is "loosed." The four archaic Aten rays which beam down the power of the "immortal" in the central glyph (a four ray variant of glyph B) between the two twists (glyphs F), are the sacrificial cords which link the ritual feast participants to the divine object, by holding up the name of the sun. Glyph H (Gardiner's V16) is an array of ten fetter handles such as that which tops the Ankh; it ultimately represents a special set of ten victims.

ABOVE: SURGICALLY BEHEADED CAPTIVES IN FETTERS, FROM A PAINTED PANEL AT THE LOUVRE: The deceased Pharaoh as Osiris rides the Mehen python, the mirror inverse of the python Apep. Mehen spits fire at the fetters which bind four captives whose heads have been surgically removed. Neck vertebrae extend from the headless enemies. The flaming breath which consumes the torsos is represented by the surgeon's symbolic alternating red and blue drops of blood and water. A key is found in the stylized ideogram in the upper right corner of the scene, enlarged in the upper right pane. This hieroglyph is Gardiner's number Q7, which is in the form of a cooking brazier--a portable oven with a flame issuing from the top. The glyph is used as a determinative in words about techniques of cooking foodstuff. Here the Q7 ideogram varies from the standard form which is shown to its left in the enlargement pane. The painted glyph shows flames which issue in the same red and blue alternating drops that make up the fiery breath of the serpent Mehen. These captives are foodstuff. The brazier is tweaked to resemble an Ankh in the form of a Bennu bird (the Phoenix of the Atum-Ra temple of Heliopolis). There should be no doubt about whether humans were sacrificed and consumed in Egyptian Pagan magic rituals based on the principal that like produces like. Special attention was given to the head. Please read on.

ABOVE: AKHENATEN OFFERS MINI CROWNS TO HIS BRILLIANCE: The Blue-Crown, or War-Crown, was called a Khepresh; here War-Crowns double for votive jars holding liquefied sacrifices for magical formulas. The baby snakes emerging from the offerings represent the magic of the ritual rising towards its target, and in turn, each baby snake doubles for an uraeus spigot on a votive crown. The repetitive device of this double offering mimes a reference to the Egyptian divine food or 'Abrosia' of the Egyptian paradise Aaru, or Aru---the Egyptian version of Elysian Fields, which was not fields of wheat, but a fertile food-filled wetlands of "reeds." In this wise, the two uraeus spigots on the offered mini crowns comprise a two syllable repetition of the snaking cobra hieroglyph (Gardiner's glyph # I10), thus miming the reference to "Tchef-Tchef," which was the divine food of immortality Tchefaut ('Ambrosia'), here flowing as liquid from the cranial shells of the enemy. Akhenaten's own outrageous magic hat is a fantastically phallic erection of the Hedjet crown of Upper Egypt; it can hardly be a coincidence that this new form strongly resembles contemporary solar-cult hats of the of the proto-Celts of Central Europe, typified by the Berlin Gold Hat, and the EzelsdorfBuch Golden Hat. The Hedjet crown was associated with Osiris, Nekhbet, and the netherworld, and has its magical doublet in the votive jar. Note how the hand on one of Aten's rays doubles as the cobra Uraeus attached to his over-sized Hedjet crown. The scene's theme is sex magic, and ritual sacrifice for martial prowess, which is linked to the Pharaoh's freakish beauty and 'ju-ju.' See again the Pharaoh's vapid androgyny on this rocky horror. His whorific feminine torso suggests that the feline man-eater of the Sphinx panel above flexes hidden under the floosie drapery. All the graven images of Akhenaten exampled here were types copied over and over many times at a mass-production factory in his capital Amarna. These are the Pharaoh's occult propaganda. Note that here the hands of the rays of the Aten which fall upon the altar have taken on a new form. The key to identifying this form is found in inscriptions made by Pharaoh Menepetah a century later, during the height of the Sea Peoples invasions which segued into the exodus Moses led away from Menepetah's successor Rameses III. Menepetah tells how Pharaohs amputated the penises of those captured during the invasions of this period, and how these penises were piled up in heaps by the thousands, and offered to the Pharaoh's proclaimed divinity. If the captive was circumcised, the Pharaoh's goonies chopped off one of the captive's hands instead of the scarred penis, for in the superstitious magical religion of the Egyptians, a circumcised penis had been blemished in the magical rite of an alien deity, and thus it was unsuitable as an offering to the presumed divinity of the Pharaoh. The rite of circumcision arose independently in many tribal societies to prevent this quite common sexual crime of primitive men. Therefore in this relief by Akhenaten, the hands of the Aten droop, like lifeless amputated hands and phalli hanging over the altar. These offerings were believed to be a source of Pharaoh's magically charged divinity. Just as a dried mummy was errantly believed to be a vehicle of magical rebirth, these desiccated hands and phalli were taken in the magical aim of making Pharaoh's mojo rise. Egypt's obsessive reliance upon the always steadily self-debilitating practice of magic, turned her civilization into a dead tomb of curiosities, while the living legacy was bequeathed those enemies of Egypt who serve the one true God who creates and sustains the universe. BELOW: JARS HELD BY NEFERTITI IN THE RELIEF ABOVE COMPARED WITH PHARAOH'S WAR CROWN: A: Sculpted bust of Akhenaten in the "War-Crown." B & C: Painted relief's depicting Akhenaten in the "War-Crown." D: Close-up of the offering jar from the Akhenaten-as-Sphinx illustration above. E: Mirror enlargement of Nefertiti from the relief in the previous illustration, showing the angle of her offering jars. One of the snake-head rays of the Aten regurgitates the vital force of sacrificed captives into her orifices as an Ankh, while another lying snake promises her cranium that brain food is brainy indeed. Modern Egyptologists look mighty silly when they try to claim that the Egyptians did not think the brain had any spiritual import, and therefore these giant-hatted organ-mongers just threw their brains away. When Tut was succeeded by Ay, Tut's brain was certainly offered up in some magical recipe. The exaggerated craniums evident in the art of Amarna give mighty evidence against the idea that the brain meant nothing. Mummies earlier than the New Kingdom were embalmed with both the brain and heart in place, while the other less important organs were removed and embalmed separately. Beginning with the New Kingdom, the brain was removed. The contention that the royal brain was discarded is almost as patently ridiculous as what was indeed done with it by these sympathetic-magic addicts. The endocannibalism boasted at the outset of the Cannibal Hymn of the Pyramid Texts is compelling evidence that exocannibalism was used against Egypt's enemies precisely as spoken of later in the spells:

"The sky rains down. The stars darken. The celestial vaults stagger ... at seeing Pharaoh rise as a Ba ... A god who lives on his fathers and feeds on his mothers ... Pharaoh is Lord of Offerings, who knots the cord (the sacral knot evident on New Kingdom depictions of the Imiut fetish, the Pharaoh's red-looped sash, the Tyet and Ankh), and who himself prepares his meal. Pharaoh is he who eats men and lives on gods ... It is Courser, slayer of Lords, who will cut their throats for Pharaoh, and will extract for him what is in their bodies, for he is the messenger whom Pharaoh sends to restrain. It is Shezmu who will cut them up for Pharaoh, and cooks meals of them in his dinner-pots ... It is Pharaoh who eats their magic and gulps down their Akhs. Their adults are for his morning meal, their youth are for his evening meal, their babies are for his night meal, their old men and their old women are for his incense-burning. It is the Great Ones in the North of the sky who light the fire for him to the cauldrons containing the thighs of their eldest. --PYRAMID TEXTS (273-274) on the walls of the tomb of Pharaoh Unis

BELOW: TWIN PRIESTS POURING LIQUID ON SURGICAL TOOLS OF SACRIFICE: Some of these tools were used for the removal of intact organs, others to mash and remove brain matter. The votive jar--a magical doublet for the Hedjet crown worn by Osiris--was used to hold and dispense magical liquids. A jar similar to the canopic jar of the tombs was used for magical solids. The sacred knot and double-ax are cultic elements Egypt shared with Mycenae. Here the priest's knotted sacrificial chord ends in the shape of lotus buds. This is a magical tether evident in the Imiut fetish of the Osiris painting from Luxor below. The leopard skin worn by the Egyptian priests is the hide of magic Imiut sacrifice. Both elements are related to the red-looped sash, which affixes the multiple apron and leopard-head sporran, over the groin of Pharaoh's costume war-kilt as seen in an illustration below near the end of the tour.

ABOVE: UN-YUMMY: AKHENATEN GOT LOVE IN HIS TUMMY: This variation of the previous relief imbibes before a fertility altar, above which limply dangle samples of the same variant depiction of the Aten's rays: the butcher-shop-hung, tied-off phallus form. This most subtly points to the even worse horror over at the Pharaoh Frankenfurter's place, where the not so sweet transvestite dismembers meatloaf alive, and consumes the unwilling donor's favorite part before his tortured eyes---the very flavor of sadism the Noahide taboo prohibited. Note in particular, counting second, and sixth, to the right of Akenaten's flesh exposed belly, the sexy shapes of the salami dangling over the divine deli-altar, both shown enlarged inset lower right. Super Anti-heroes came to feast, to gorge on flesh not yet deceased, and don't you know, that still the beast is feeding? The grotesque depictions of Akhenaten in the "Amarna style" long led to the conjecture that he suffered from Marfan syndrome and gynomastia. Recent genetic investigation has confirmed the identification of what many suspected was Akhenaten's mummy due to the desecration and translation of its unique sarcophagus. Akhenaten's corpse shows no significant abnormality corresponding to his freakish appearance in the official iconography. The female breasts and hips are explained by Akhenaten's claims upon the devotions of the goddess cults. Akhenaten's deformed head and full belly are his proclaimed perfection of the pseudo-science of magical cannibalism, where he is depicted as the carnivorous snake-headed lizard king, with huge creases around the mouth indicative of his ability to distend his magical oral cavity and deep throat his captives in their entirety. The enlarged craniums of his immediate family relate the principal of sympathetic magic thought to be at work in their diet, where like is thought to invariably produce like. A 2010 JAMA article by Zahi Hawass et. al. confirms that the graven revelations of Akenaten's subtle savagery were of a biology only magically abnormal:

Macroscopic and radiological inspection of the mummies did not show specific signs of gynecomastia, craniosynostoses, Antley-Bixler syndrome or deficiency in cytochrome P450 oxidoreductase, Marfan syndrome, or related disorders. Therefore, the particular artistic presentation of persons in the Amarna period is confirmed as a royally decreed style most probably related to the religious reforms of Akhenaten. It is unlikely that either Tutankhamun or Akhenaten actually displayed a significantly bizarre or feminine physique ... in the absence of morphological justification, Akhenaten's choice of a “grotesque” style becomes even more significant. --from "Ancestry and Pathology in King Tutankhamun's Family," Zahi Hawass et.al., JAMA, (Feb. 17, 2010)

This conclusion of Hawass et. al. fails to address some truly freakish morphology Akhenaten shared with his incestuously sired son Tutankhamun. Such familiarity was in keeping with the Pharaonic habit of brother-sister marriages in imitative magic vis a vis the divine brother-sister union of Osiris and Isis. Both Akhenaten and Tut had cleft palettes. The club foot of Tut was exacerbated by a toe with a missing bone. Both father and son had elongated skulls long thought to be due to Marfan's Syndrome, but testing on the bodies ruled out that pathology as the cause. The conclusion of Hawass (et. al. 2010) contends that that the elongated skulls of these monarchs were not pathological, based upon their finding that Tut's cranial bones were still unfused, however that finding only rules out Scaphocephaly. Tut's elongated skull is more pronounced than Akhenaten's, but not half as pronounced as was portrayed on a bust of Tut which was found in his tomb. Royal Pride was taken in this abnormal feature, and it was accentuated (or anticipated to increase to a greater magnitude), by the artist who exaggerated it on Tut's bust. Tut's incestuous maternal mummy was also his aunt--Akhenaten's sister--the jaw smashed mother called the "Younger Lady" from tomb KV35. The elongated skull on the "Younger Lady" appears even more abnormal than that of her son Tut, and it is almost certainly due in part to artificial cranial deformation by skull binding as a child. It appears that, along with the cleft-palates, repeated generations of incest led to somewhat elongated skulls, which were thought of as magically superior by these somewhat empty headed conjurers. Proud of their freakish difference as a marker of their elite separateness, they sought to increase their abnormal morphology by developmental modification, and accentuate it by prosthetic means. They further exaggerated the appearance of their cone-heads with the new artistic propaganda of Akhenaten's Atenism.

ABOVE: ONE OF MANY HEAPS OF HUMAN HANDS OFFERED TO GOD SIZED RAMESSES III AT HIS MEDINET HABU TEMPLE: Panes A and B are enlargements made from Pane C in order to highlight how some of these amputated hands are depicted in the standard mudra of Aten's rays. The enlargement in Pane A shows the priest break the thumb on a cracked hand. (This snapping act is seen more clearly in a following illustration.) Thumb-breaking represents extensive torture and mutilation of live victims, as does the priest's violent insertion of his fist into the bottom of the tightly composed scene. The hands fly onto the pile as if fisted upon the hand-heap by the priest. Much of Pharaonic sadism was the most extreme torture of a sexual nature possible. The priest wears an apron tied in the bloody knot of Isis. 堆肉

THE FOE OF MOSES---PHARAOH RAMESSES III---HARVESTS HUMAN BODY PARTS, AS SEEN ON THE MASSIVE COURTYARD WALL OF THE RAMESSEUM AT MEDINET HABU: The large section of the wall shown in Pane A is highlighted in Pane B. The god-sized Pharaoh Ramesses III is outlined in magenta where he sits on his sun chariot. The procession before Ramesses offers him three mounds of severed human hands and phalli. These offering piles of amputated human parts are highlighted in red. (In the bottom pile, all but the very top of the heap is cropped out of the view in the photographic source). Highlighted in purple are the three surgical priests who ritually compile the mutilated amputations. Highlighted in green behind them stand three scribes who record the manifest of stacked human flesh; Pharaoh must know exactly how many human hands and penises he has harvested. Highlighted in yellow behind the scribes, three hymnists sing out magic praises to the crazed Pharaoh who is starving for his gravy. In Pane C is an enlargement of this real autobiographical portrayal of a Ramesses who is much less vanilla than that depicted by Yul Brynner. (Why would anyone disseminate a more sympathetic version of this monster than he himself carved into stone to for all history to see?) This Pharaoh wears a darkly mad grimace, beneath an angry eye which crazes for prey like a vaudevillian feathered ghouli-bird. In Pane D is an enlargement of Pharaoh's knotted sash loop. Note how Pharaoh's own thumb holds the the loop against the long pole of his ceremonial sacrificial cutting staff. An inscription of Pharaoh Merneptah from two decades earlier reads:

Every contingent of Pharaoh's army, from recruits to heavily armed troops, returned with great plunder ... driving home ass-loads of the penises of the land of Libya ... like fish in Aaru (enemy penis-meat was considered one of the prime cuts of magical Tchefau---the food thought to secure Pharaoh's immortality) ... [Number of living] children of the fallen chief of Libya whose uncircumcised penises were carted off was 6 men ... Number of slain men of Libya whose uncircumcised penises were carted off was 6, 200 men ... Of the Sea Peoples who had no foreskins, the Shardana, Shekelesh ... 222 [live] captive men [and] 250 [amputated] hands [were carted off] ... when they had no foreskins, their hands were carted off [instead] ... heaps of uncircumcised penises were carted off to the place where Pharaoh was [seated] --Inscription of Pharaoh Merneptah, 1213 - 1203 BC. 堆肉堆肉堆肉

ABOVE: PANES A, B, & C: THREE INCREASING ZOOMS INTO THE TOP HEAP OF THE THREE HUMAN MEAT-HEAPS HIGHLIGHTED RED IN PANE B OF THE PREVIOUS ILLUSTRATION: Pane C of this illustration shows a close-up view of the torture-priest as he breaks the unnaturally long thumbs of two hands like so many duck necks snapped. In Pane D there is an enlargement of the scarlet thread of master Pharaoh's sandal taken from another painted relief at Medinet Habu. 堆肉

ABOVE: MASTER BUILDER OR MASTER BUTCHER?: Scenes from other walls at Medinet Habu show the fat-cracked Ramesses drooling over heaps of huge penises. All of this man-sausage was surgically harvested from the pampered Pharaoh's enemies to please his hungry royal tush. Note that many of the sex organ shafts in the top relief are shown filleted by a single lengthwise subcision which separates the two corpus cavernosa to expose the urethra. The sizes of the penises piled up high for Pharaoh appear to be of greatly exaggerated lengths for average flaccid human members, however they do not illustrate sloppy amputations performed by grunts on the battlefield, but instead show the results of professional surgical removals of the entire spongy tissue of the corpus cavernosa and corpus spongiosum. Such a knowledgeable and thorough detachment operation, made all the way from the glans penis head to the prostate, can harvest meat that is more than twice as long than what is visible of a man's penis length in his normal flaccid state before surgical removal. The Isis knot on the priest in this scene was engraved and painted in a surgical (Typhonical) aspect still visible. 堆肉

ABOVE: CUT BLOSSOMS OF LOTUS AND PAPYRUS AS SYMBOLS OF FLESH SACRIFICED IN EGYPT'S PATHETIC SYMPATHETIC MAGIC RELIGION: (Note that cut flowers are the amputated sex organs of a plant. The sometimes similar depictions of Lotus blossoms and Papyrus blossoms overlap as regards their magical doublets as sacrificial blades.) LEFT: Column from Karnak of Ramesses II, reigned 1279-1213 BC, MIDDLE: Relief from Amarna of Akhenaten, reigned 1353-1336 BC, RIGHT: Painting from Abydos in the temple of Ramesses II, which shows one of the "Nine Bows" or Nine Nations Who Were Enemies of Egypt. The billowing form of kilt which Ramesses wears in the left pane is a cipher for rites of sex magic, for the spirit that moves the kilt thus is the royal erection. The kilt's powerful angle doubles for the blade of a sacrificial knife or ax. The royal blade cuts the lotus offered up in libation and incense, on altars where hedjet crowns double as votive jars, and are dead ringers for the phallic Shiva lingams of Hindu India. In the center pane Akenaten and Nefertiti offer lotus sacrifices to the Aten. The rays in front of the lotuses on the altar indicate they are being consumed. There is also duck on the altar highlighted in yellow. The pane on the right shows a painted magic spell composed against Egypt's nine symbolic enemies. In this formula each of the captured human effigies, of the nine enemy groups du jour, is bound in lotus along with their Egyptian exonym. Note the gold circle on the chest of the captive cropped in the focus of the right pane. This circle represents both his and his nation's portion of solar energy, as well as the lid on a what can be likened to a canopic jar as a delicatessen dispenser, making condiment of an enemy consigned to the deepest abyss of the underworld where Pharaoh's ritual cannibal magic has caused him to cease to exist. As is well known, from the spells in Egypt's funerary texts, and from Egypt's fetishes of mummified flesh, and organs, from many species, the ritual and magical use of meat was central to Egyptian belief. The immorality which this errant superstition imbued upon the elite, steadily waxed while hidden behind symbols of sympathetic magic. Akhenaten's regime made the symbolic system more overt, while bringing out, into the light of day, evil practices already in effect. The cult of the Fascinus Populi Romani at the core of the Roman state religion, employed the threatening rudiments of same magical system. Moses won the decisive battle against the Egyptian religion, Jesus against the Roman.

יד ויאמר מי שמך לאיש שר ושפט עלינו--הלהרגני אתה אמר כאשר הרגת את המצרי ויירא משה ויאמר אכן נודע הדבר

ABOVE: DEPICTION OF OSIRIS AT LUXOR FROM THE REIGN OF RAMESSES II: The lotus/papyrus rises from the tail of flayed sacrificial animals wrapped around the Imiut Fetishes. This stylized flower is a doublet for the sacrificial ax or knife. The double-ax symmetry between the worlds of night and day, dead and living, god and victim, resembles a theme which the contemporary Mycenaeans had adopted from the Minoans; Mycenae was sacked and burnt by the Sea Peoples shortly after Ramesses II died. Pharaoh's ritual sacrifices in the temple theater, including those of captive humans, were thought to magically draw foes in the greater theater to their own slaughter by their sympathetic tails. Many elements of the Pharaoh's costume relate to his reflexive role in wielding the powers of sacrificial offerings. The hanging belts of Pharaoh's red-looped sash are streams of blood which sympathetically tie the bloody carcasses shown here to the open lotus over the lingam altar. The blood drips from the animal to nourish the flowering pillars to proclaim that the infrastructural order is held up by sacrifice--not just the architecture of the state, but also the cosmic order of the natural environment it claimed union with via Pagan propaganda. The phallic elongated neck of the decapitated animal relates to a context of the Osiris myth, in which the dismembered penis of this god of death and resurrection was eaten--either by a fish, or by the crested Egyptian Ibis called an Akh, whose glyph represented the "sure" or "magically effective" spiritual component of the soul. When the goddess Isis, sister and wife of Osiris discovered the god's penis had been consumed, she used gold to make him a magical phallus, which can be equated with the poles of these Imiut Fetishes, which were perhaps reliquaries of spears which had belonged to Pharaoh's ancestors. Their magic power of reborn battle prowess was thought to be sympathetically assisted via the sacrifices, shown wrapped upon them, and tied with Pharaoh's sacred blood-red sash to the symbolic efficacy of the offerings as it blooms over the phallic crown of the altar. Note the loop on the sacred knot in this red-cord. Human hands and phalli were surgically offered for Pharaoh's ritual use during the reigns of the Ramessides; this is certain from scenes and inscriptions in the mortuary temple of Ramesses III at Medinet Habu, as well as from those papyri which survive with accounts of Pharaonic exploits from the reign Ramesses II through Ramesses III. A panel of Akhenaten's at Amarna reveals sexual abuse and decapitation sacrifices of human todlers.

ABOVE: PROUD TO BE A VULTURE: NEFERTARI AND THE GODDESS ISIS: The painting from Abu Simbel in the right pane above, shows Nefratari, wife of Ramesses II, wearing the vulture crown of Isis. Vultures smell like garbage, yet these insane inbreds, guided by ugly sympathetic magic superstitions, emulated these stinking powers of the air for the way they quickly devoured the dead. Nefertari wears the sacred knot of Isis, found on the Tyet--a sacrificial implement related to the Ankh--discussed in following illustrations. This knotted red cord is called the "Blood of Isis" in the BOOK OF THE DEAD, and it symbolizes the river of blood which purportedly fortified Pharaoh's all important organ meats via ritual sacrifices cut up in the name of Isis during his reign. This knot is reflected in the Pharaoh's red-looped sash. Isis was the goddess of "magic," which Egyptians enamored as their highest science, and with which they focused in upon meat in an ass-backwards aim at immortality, failing to logically follow their own presumptions to their rational resolution, whereas if "like produces like," then deception and waste of one's wards produces one's own self deception and one's own clueless termination. The lotus Nefertari holds in her hand is a short handled sacrificial blade. The Pharaohs and their relations dressed up in the costumes of the gods to perform ritual sacrifices--a practice later emulated by Caligula Caesar. The relief image of Isis on the left is from the late period temple of Isis at Philae. Above the divine vulture hat, Isis wears the horn and disk of Hathor, which are cropped out of view in the pane of Nefertari.

ABOVE: SMALL COPPER KNIFE OF TUTANKHAMUN: In the center of the frame (B) is King Tut's copper knife, found in Tut's tomb by Howard Carter, and now in the Egyptian Museum Cairo. The knife handle is marked by a cartouche with Tut's throne name. Above the cartouce are two hieroglyphs; the right one is the ax which is the Egyptian symbol for "god." The full inscription reads: The good god "Nebkheprure" (The good god "Master of the forms of Ra"), may he be given life again." Each fresh piece of living meat the boy-king cut with this blade gave him someone else's life again. Tut's religious heritage instilled in him the erroneous belief that these brutal sacrifices, which he plucked and ate fresh from the vine, would allow him to live on after death. The museum describes this once sharp item as a type of knife used to cut sandal blanks, and otherwise used to do work in skin. Surely Tut's immortality was pinned to work with the most sumptuous high-end 'soles.' The vicious Nefertari shown in the previous frame above is certainly not about to carve up some crude new shoes for herself like some do-it-yourself Imelda Marcos. The time for delicacy is over. These Egyptian royals were cannibals who believed human sacrifices gave them potency in the underworld. When the world hides the fact that monsters are capable of great architectural and artistic feats, then the world delivers all the children of the future into the hands of a world farmed by monsters. The outrageously humble translation of the haughty Pharaoh Akhenaten's name is summarily rebuked by the boastful names of the pip-squeak Pharaoh Tutankhamun. His father Akhenaten had named him Tutankh-aten: the "Living Image of Aten." After becoming Pharaoh, Tut changed his name to Tutankh-amun: the "Living Image of Amun," and restored Amun's place at Karnak with colossal sculpture of Amun carved with the likeness of Tut's own face. Under Tut's throne name "Master of the Forms of Ra," Tut played all the various guises of Egypt's sun god in the best made costumes. His grandfather Amenhotep III (Akhenaten's father) had carved reliefs making detailed claims to be an incarnation of Amen-Ra, and commissioned other works showing his Pharaonic form worshiping his own image as a member of the divine triad. On the walls of Tut's tomb, Tut's own face is painted in for the face of the gods Osiris and Sekhmet. On Tut's signet ring, Tut is called "The perfect god, Master of the Two Lands." The items floating around Tut's sacrificial organ-cutter in the above illustration, marked A) and C) are faience fetishes of Persea fruit found in New Kingdom tombs. D) is a faience fetish of a Persea fruit rising from a lotus. E) is a faience fetish of a Persea tree. Tut was burried in garlands made of Persea leaves sewn together. A box containing an ostrich feather fan and the remains of fresh Persea fruit were readied near his thrones for refreshment. Tut's tomb was provided with mummified meats for an afterlife repast, and two mummies of human fetuses. Some are perhaps too desperate to find a genetic proof that the famished Tut was the father of these fetuses.

ABOVE: MINOAN DOUBLE-AX LABRYS AND SACRAL KNOT IN THEIR RELATIONS TO THE EGYPTIAN TYET AND ANKH: The Egyptian and Minoans competed with each other in the abominable drunkenness of ritual sympathetic superstitions. Due to the greater age and superior monumental displays of a much larger and wealthier Egypt, scholars focus upon Minoan adoptions of Egyptian fetishes, and fail to recognize a two-way avenue of ritual commerce and conversation. This paradigm has obscured the nasty cutting edge of Egyptian religion from a modern human culture hypnotized by Egypt's baneful magical materialism. The ancient myth which remembers King Minos for regular human sacrifices needs to be taken as an accurate historical memory dramatized by Greek bards. The savage Minoan religious economy is reflected in human bones with butcher nicks, and some particularly threatening signet rings of evil Cretan moguls, who with every wax seal, boasted of lavish violations of the Noahide covenant, using sexually exploited 'dancers' for pleasure while their heads were consumed alive, mantis style. This lengthy Egyptian sidebar in the Danite saga need only give a cursory summary of Minoan doctrine as it relates to Egypt's cults. The sacred Minoan Double-Ax, or Labrys, in PANES A & B) is ulimately the fetish of the primitive human head-hunter married to a bull-cult. The sympathetic equation between the cutting blade and a flower (of the lotus or stylized lily/papyrus) was common to both Egypt and Crete. The Double-Labrys in the design of Pane A, shows the ax fetish growing among the vegetation. At Crete's Labrys shrines, double-axes were potted atop poles like trees. This all links into the sexuality/fertility aspect of the sacrificial cult, and the Imiut fetish of the vegetation god Osiris. Paganism rested upon the lie that all life in the universe depended upon sacrifice. Priests and kings synchronized the ritual trappings of their office with the rhythms of nature to convince their subjects that their government was divinely ordained. As the fabulously rich and famous ruling elite became falsely rationalized as more extraordinary reflections of divinity, they too could demand sacrifices formerly reserved for less mundane powers. The waves on the sacrificial Labrys blades in the design of PANE A, as well as the waves on its reflection in the water-flower blade decorating the jar in PANE B, relate to the unlogical astronomical dogmas of man's primitive religion. The stars in the night sky most important to these ancients arced from Sirius (the Dog Star) through the belt of Orion (the Hunter) toward the Pleiades (the seven cows of Hathor). The Double-Labrys was seen as a sympathetic reflection encompassing a collapsed diagram of Orion over the horns of Taurus (Apis-Hathor), which in turn sympathetically reflected arms upturned in the praise of sacrificial ritual worship at the parallel horned altar of PANE G: the twin-peaked horizon of the propitiated power (see glyphs H, I, and J in the Tut's Magic Mirror illustration below). The alignment of the belt of Orion with the Pleiades was important to navigators, from whence the waves on the Labrys blades of PANES A & B ultimately relate the Minoan sacral knots to sacrifices bound to navigational endeavors, and to human heads placed on ship prows for protection made real by psychological warning rather than astronomical reality. The relation of the sacral knot to the binding, or girding together, of the belt of Orion and the Pleiades, sparked a verse of JOB, which is perhaps one of the oldest prose relics of wordplay in the Bible:

התקשר מעדנות כימה או־משכות כסיל תפתח׃

Can you bind the chains of the Pleiades? Or loosen the belt of Orion? --JOB (38:31)

The root of the word for "chain" (עָנַד) used here, forms a construct which also means influence, making humorous protest against the great power of cult beliefs described in this discussion of Crete and Egypt: The Gates of Death opened against the Minoans with the eruption of Santorini circa 1600 BC; God took hold of the loosed skirt of the earth and shook out its wicked; numerous quakes and ash eclipsed their Pagan light, while the arms lifted up to heaven in Pagan superstition were broken (cf. JOB 38:13-23). All this was coined in mockery of these savage cults and their knot fetishes. PANE C: shows a faience model of two sacral knots from Crete. Fetish replicas of the knots in faience or ivory were hung on the walls of homes as a status symbol, presumably by those who had donated victims. PANE D: pottery design from Crete showing the cord of the sacral knot between the blades of a Labrys, rendering a fetish object unmistakably related to the Egyptian Ankh. PANE E: pitcher from Crete with the knotted red cord upon the Labrys as the horned altar; the motif in PANES F & G: is a similar design shown both upright and inversed. The cord represents rivers of blood from the ritual sacrifice, which reputedly yielded a rebirth of prosperity represented by new vegetation.

ABOVE: THE CHALCOLITHIC AX FOUND WITH THE MUMMY OF OTZI "THE ICEMAN" COMPARED WITH EARLY EGYPTIAN ANKHS: The Ankh in the relief of the LEFT PANE depicts a hand-held blade shaped in a fetish form which is related to the Minoan sacral knot tied upon ritual double-ax Labrys. Note how Pharaoh's hand holds the end of his red-looped sash against the Ankh handle, binding it to sacrifices. In the RIGHT PANE is an Ankh amulet of the same form made of Afghan lapis lazuli found in the tomb of Amenhotep II, who was Akhenaten's great-grandfather. For comparison, the CENTER PANE shows the primitive ax of Otzi the "iceman," copper blade buckled to the wood handle with a band of leather tie-strip. The Labrys was an archaic symbol of lightning and thunder, associated with the Anatolian god whom Hellenes remembered as Zeus-Labrondos, originally the Hurrian storm deity Teshub (consort of Hebat; i.e. Eve), who was called Tarhun by the Hittites. The comparable contemporary Egyptian storm god was Set, therefore the syncretic parallels reveal the Ankh as a similarly archaic lightning attribute used by the evil storm god Set to dismember his brother Osiris, the green fertility god of vegetation. Egypt's early sympathetic magicians evidently deliberately crafted the Ankh fetish to reflect Set's lightning-ax in a form incorporating the knotted fetters of a human captive bound for sacrifice. The magicians exploited a sympathetic parallel in the sandal strap, while sandal-straps were unbuckled and collected in order to make an accountings of mass executions. The artistic propaganda boasts of those captives taken alive and ritually dismembered in ceremonies which were magical reflections of of the dismemberment of Osiris by Set. However unlike Osiris, the desecrated and consumed portions of the enemy would not be available for reassembly, and they would be dead for eternity, with their magical life-force consumed by the Pharaoh to increase his divine energy, and empower his barge on its trip through the underworld. Thus the symbolic leaves of the Persea Tree become his solar wreath in the afterlife--his mane. New Kingdom epigraphs record the practice of amputating and collecting the penises and hands of vanquished enemies by the thousands.

ABOVE RIGHT PANE: RAMESSES II SMITES THREE ENEMIES: Painted limestone relief panel from the Egyptian Museum, Cairo. Rather than shown smiting his captives with a mace, which deals death by concussion, Ramesses is shown gathering them for death by the ax, which is not a bludgeoning tool, but is instead a tool used to chop through the skull to get at the brain. This same ax is the hieroglyph meaning "god;" compare with glyphs #3 and #4 in the second illustration below. LEFT PANE: RELIEF PANEL SHOWING PHARAOH collecting Ankh trophies. Note how here the end of Pharaoh's red-looped sash is parallel to the cords connected to the loops on the Ankhs.

古食人族豹腦病精神疾病 圓食人族腦病精神疾病 食人族豹腦病精神疾病古

ABOVE: ALL OF ONE WORD, AND ALL OF ONE PRONUNCIATION, THE THREE SEGUED NOTATIONS OF THE WORD "ANKH" GIVEN ABOVE RELATE THREE MEANINGS BOUND TOGETHER IN SEQUENCE: GET A CLUE! Note further deliberate sympathetic likenesses to the Ankh in A) the Egyptian sistrum--which knocks-out notes in the orbits of the heads of the heavens, B) the royal cartouche, C) the looped bonds of captives, D) the loop on the red sash over the Pharaoh's kilt, and E) the loop over the sacred knot in the red cord which bound sacrifices to the Imiut fetish. In the PYRAMID TEXTS it says: "Pharaoh is Master of the sacrifices, who knots the cord, and who himself prepares his meal."

☞ 如果你不买这本书你的朋友们要觉得你是一个笨天生的一堆肉 ☜

ABOVE: RELEVANT EGYPTIAN HIEROGLYPHS: Glyphs #2 & #3 both mean "die." Glyph #3 shows an enemy of the state putting an ax to his own head. The variant in glyph #2 is said by most Egyptologists to show a "man with a bleeding head," but what this man actually holds against his skull is the tool which was inserted up the nose to remove a victim's brains. Glyph #4 is the ax held by Ramesses in the illustration above; this ax means "god." In Glyph F of the next illustration below, this same ax is shown 'potted' in a "butcher's block" which looks more like a prop for beheading humans than it does a table for cutting meat, and that glyph is indeed used in phrases describing describing human "execution." Glyph #5 is the Tyet, also called the "Blood of Isis," a hand held sacrificial cutting implement tied with the cord of the Knot of Isis. Compare with its inverse in the unknotted glyph D of the illustration below, which is a blade represented as the lotus-papyrus pillar of Egypt's temple architecture. Glyph #6 is the Ankh, which meant "life," "mirror," and "sandal-strap," all related to the sacrificial system of Egypt's sympathetic magic religion. Written with modifying glyphs, the very same word "Ankh" meant "captive-human," and "food." Glyph #7 also meant "butcher," as in to prepare meat for consumption. Those who encroached upon Egypt were to be butchered. The flint knife in the glyph is called a Khop.

ABOVE: KING TUT'S MAGIC MIRROR AND CAPTIVE-HUMAN SACRIFICE-SANDALS: A): On the left is the decorative sarcophagus-like box of King Tut's mirror. The hand held "Ankh" (mirror) once inside the box was stolen by a looter. The word "Ankh" meant "life," "mirror," "sandal strap," "captive-human," and "food." The concept of the mirror is central to sympathetic magic. King Tut's mirror box still quite clearly reflects the form of the Minoan Double-Labrys in Egypt during the Mycenaean Age. As Tut gazed into this mirror, his sandal-straps kept his deformed inbred feet pressed against magic images of the 'nine bows' and two enemies bound for sacrifice. Sympathetic magic believes, that beyond hypnotic suggestion, desecration of images can actually cause real harm to those whom the image represents. Thus Tut squashed his African and Asian foes as he stepped on these images representing these foes bound for human sacrifice. Pane B: shows a partial restoration of one of Tut's right sandals; Pane C: shows a close-up of the same sole's design, with the two bound captive-humans about to be cut by very the sharp water flower stylized as an ax. Ritual cruelty and unusually monstrous punishment of living effigies was considered magically effective: A: Ankh (mirror), B: Ankh (sandal-strap), C: Ankh (captive human): ANKH ANKH ANKH! In the margins are more relevant hieroglyphs. Note how the buds on glyph E point down, reflecting the sympathetic mirror plane illustrated here in the ovals above panes B & C, with colorization of the Minoan motif of the Labrys-Horned Altar tied with the Sacral Knot. The base below the water flowers in glyph E is anomalously similar to the butcher's block glyph shown at the base of composite glyph F. Note the form of the potted ax in the composite glyph F, which is wider at the pole; it is the same ax form in glyph #4 of the previous illustration; large detailed engravings of this ax glyph #4 show it wrapped in bandages or a sacrificial cord. The insertion of the ax in the butcher's block has its parallel in the potted Labrys of Minoan religious shrines; on this detail note the alternate ax of glyph G, which is also anomalously similar to the Labrys. The bovine horns of glyph H relate to the arms upturned in praise of glyph I and the twin-peaked horizon of glyph J. Glyph I is the word "ka," meaning "cow," "food," and the spiritual component of the soul which was said to differentiate a dead person from a live one. This rebus language was crafted by a hermaphroditic priesthood addicted to sympathetic magical thinking. A monopoly of scribes, priests, and royals, pushed ritual sacrifice as the engine of economic power and dominance. In reality, their power was due to environmental position and bounty, with no sound basis in magical mind whips and fantasies. Sold on their own fraudulent sales pitch, they somnambulated on into a dark world where governance by occult anthropophagy replaced the model of sane parents and moral elders managing the national family. Man has indeed journeyed as an omnivore towards his maturation at the top of the food pyramid, where addictions to unrealistic habits of degenerative luxury, psychotic sexual drama, polluting intoxicants, and sadistic violence, handicap his ability to see the forest from the trees he chops, and to discern the dinner from the diner. For governing elites to employ occult whips against their own subjects as a mental chain of control, is not fit for the survival of the human species, nor for their own effective longevity. BELOW: PHARAOH WALLOPS THE BOWS: from Jean Champollion's painting showing the god Amun help Ramesses II emasculate, smite, and decapitate captives. Champollion based this work upon a relief inside Abu Simbel. On the front facade of Medinet Habu, Ramesses III imitated how this innovation depicts more than nine captives being smitten simultaneously; this contrasts with earlier scenes, which more realistically depicted captives smitten solo, such as the parallel relief at Abydos described by the next illustrations. Note that Champollion's icon shows the central captive dressed in the suspenders of the ithyphallic god Min (Menu), and bedecked with a golden bondage loin cloth. This symbolic genital garment displays a wax seal, from a ritual inspector who has approved the quality of the victim's flesh for magic royal abuse.

ABOVE: THIS IS SERIOUS ENTERTAINMENT: 'NINE BOWS' IN PAINTED RELIEF FROM THE ABYDOS TEMPLE OF RAMESSES II, CAST BENEATH THE TOP SCENE OF THEIR RITUAL SLAUGHTER INSIDE THE TEMPLE: Like an ultra-violent old-time theater bill, the top scene shows a standard Pharaonic scene, wherein the divine royal protagonist ritually smites or beheads a captive he has forced to the knee before a Pagan deification of powers favoring the national rule. The bottom pane zooms in to focus upon the procession of identified antagonists, who pull the Nine-Bows---a cue of victims representing the nine, main ethnic pools, of enemy combatants. These victims are being led like sacrificial cattle, into the entrance of the temple, where they are about to star, center stage, as magical effigial objects of ritual abuse and ingestion, consummated in the manner of the scene of cranial violence advertised in the epic international action-adventure relief, posterized, in graven giant-size, above the bound cue. Note how the loops on the papyrus bonds around the necks and the arms of the captives are knotted in the shape of the Ankh's bulb or "handle" (ansata). This line of captives is led into the theater of the sacred precincts like cows (i.e. "kas") to royal ceremonial abuse in a sacrament of mock national slaughter. Note that the extended thumbs of the captives are ready to be snapped in the first acts of ritual torture. The "Long Inscription" of Ramesses II here at Abydos reveals the magic plot, while leaving his insane instructions to perpetuate the bloody run of this temple of doom, so that his star might never fade:

Uttereance of Re's son Ramesses Meriammon: "Hear ye Kings of Upper and Lower Egypt who shall come after me ... May your ka's exist for you without ceasing (the "ka" was the 'life-force' component of the human soul, but also literally the "bull" of sacrifice, and like the word "Ankh," the word "ka" also meant "sustenance"--i.e. "food;" thus spirit, sacrifice, and food were very closely related concepts in this religion of magical materialism) ... May valor be yours without flinching, like the victories of my sword in every country. May you take captive those [humans] who resist against Egypt. May you lay those [humans] whom you capture [from every country] inside my august temple ... See! The king is the divine water (the semen) when he dwells in heaven just as when on he was on earth (Pharaoh is Osiris, i.e. the backbone of Egypt--the Nile). Like the Moon god he takes what forms he wants. Maintain the offerings (i.e. the sacrifices) of this my temple of Osiris (including offerings of captive humans), whose August image resides here, the ennead who come after him being united at his side (the glyph for "ennead" is a register of three vertical rows, each row with three axes of the type depicted in glyph #4 in the illustration of "RELEVANT EGYPTIAN HIEROGLYPHS" above. This "ennead" is usually taken only for a grouping of nine gods, but Ramesses' father Seti included three different divine forms of himself in his ennead. The inverse reflection of these nine gods was the captives of the nine bows, who were sentenced with these nine axes to their heads. The nine captives are symbolically sutured to the banks of the Nile by their bondage in papyrus, and their looted soul-power thus buttresses that of Osiris/Pharaoh, whose magically stacked backbone was sympathetically equated with Egypt's River Nile, where the papyrus banks made the river's bed "sound" or "healthy." Egyptian magic spells can not be understood without proficiency in sympathetic formulae, most simply exampled by the magic mirror plane between predator and prey--i.e. between diner and meal--whereby the meat consumed literally becomes the meat of the consumer. According to Egypt's magical materialism, spirit, or soul, was inextricably bound up in the ritual treatment of the flesh it animated. This kindergarten view of the cosmos was the foundation of the entire Pagan sacrificial system, driving a habit which fixated man on a path oriented in the direction opposed to his spiritual development and immortality. Thus the utterances of Pharaoh Ramesses in the long inscription at Abydos continues---from where the red text left off above---by revealing that the sacrifices he instructs his successors to maintain perpetually in his temple of Osiris, are victims of meat and soul, who are consumed to nourish and fortify Pharaoh's bodily health...). Indulgences shall be craved from them, (from the nine axes) making sound your limbs. --after the translation of J.H. Breasted, ANCIENT RECORDS OF EGYPT: THE NINETEENTH DYNASTY (1906, page 208).

ABOVE LEFT: RENDERING OF A PAINTED ABYDOS TEMPLE RELIEF IN THE LOUVRE, SHOWING RAMESSES II AS HE DELIGHTS IN THE TAKING OF LIFE: Note the angle of orientation to the Ankh bulb loop (classically known as the ansata or "handle"--i.e. fetter handle). Now compare this orientation with that of the loops (i.e. handles) on the fetters which bind the captives in the previous illustration at his Abydos Ramesseum. Pharaoh's nose huffs to inhale the soul-vapors of his captives into his own empty cranium. Note that Pharaoh's brain was removed through his nostrils. Here the solar hawk-god Ra returns life to Pharaoh in recompense for the smoke of burnt offerings. The parallels in GENESIS are vital:

Yahweh Divinity sculpted man from the dust of the earth, and breathed life into his nostrils, and man became a living being. ---GENESIS (2:7)

Note there is no ritual involved in this creative act. Nor is there any reciprocal sympathetic parallel required from man. Man is planted in Eden, and simply instructed as to which fruit will cause his extinction. The riddles in the Parable of Noah ridicule these same Egyptian cornerstones of belief, whereas Pharaoh's sacrificial offerings were sold as the support of the firmament, and as the fuel that sustained the sun and the stars in motion. Most misunderstood is Yahweh's reaction to Noah's first post flood burnt offerings:

Then Noah built an altar to Yahweh, and chose from every clean beast, and from every clean bird, and offered burnt offerings on the altar, and Yahweh smelled the solmnolent scent (הַנִּיחֹחַ֒, "hypnotic" or 'sleep inducing,' misleadingly translated as "sweet") and Yahweh said to himself*: "No longer will I continue to curse the earth because of man, for evil (רַ֖ע, pronounced rah---homophone for the Egyptian sun god Ra) drives in the heart of man from his youth (or "from out of his immaturity"). Nor will I continue to destroy every living thing as I have done."---GENESIS (8:20-21)

Of primary note, is the fact that Noah means "life," and is thus, in part, a synonym for the Egyptian word Ankh. The inherent satire of Egypt's degenerate magic belief, is here missed by those who fail to note that in the time of greatest scarcity, Noah makes extravagant burnt offerings on his own initiative, not by the command of the true God of survival. Yahweh obviously can not be lulled to sleep by magic offerings, or appeased in the manner of Egypt's phony divinized beasts. It is man who is hypnotized by his own fetishes for expensive perfume. Yahweh's speech to himself* would be more easily understood if plainly prefaced by a ginormous cosmic [OY VEH!!!]. To appreciate the natural punch of this irony, it must be remembered that none of the great mass extinctions which have fallen upon planet earth have ever yet wiped out all life. If man goes the way of the Tyrannosaur, man will not take all this planet's meat with his sorry self. ABOVE RIGHT: THE MUMMY OF RAMESSES III: Pharaoh isn't smiling anymore. The cartouche is itself a representation that tweaks the Shen Ring into a form of that mirrors the looped fetter handle on the Ankh; Pharaoh draws fluids where air, water, and fire meet. The Shen Ring is a symbol of Sumerian provenance, and the stick which is usually paired with the ring in the Sumerian source, is itself elsewhere played-up into the form of a brazier-torch, or even a mace of flame, to symbolically exceed Sumerian royal claims on the mere measure of water, with Egyptian boasts of the ability to both hydrate, and also evaporate (in solar temple flames), via ornate occult knowledge. Magic names, and sympathetic magic meat sacrifices, were believed to capture, maintain, and increase the Pharaoh's regency, divinity, and immortality. Self-hypnotized by the same beliefs and techniques which were used to dominate their subjects via mind control, the Pharaohs failed to see how insane their expected outcomes were even by their own erroneous principles.

ABOVE: It may seem like an offal joke, but the survival of every precious gene pool of the human race depends upon a popular knowledge of the malignancy of pyramid schemes. Survival of the human species depends upon massive construction efforts in igneous blocks whose monumental working will require one-hundred percent employment. The revelator's offal message, delivered in a satire against the insane shirkers on masquerade, makes it plain, beyond a shadow of doubt under the ash clouds of earth's super-volcanoes, that this mass effort will never be built successfully on cannibalism and slavery. Life or death---CHOOSE!

ABOVE CENTER PANE and RIGHT PANE: RENDERING OF A RELIEF IN THE RAMESSEUM OF RAMESSES III AT MEDINET HABU, SHOWING A PHILISTINE BEING SACRIFICED TO FAUX DIVINE RAMESSES III---THE ENEMY OF MOSES: A bound Philistine captive kneels before a serekh carved with the Horus name of Ramesses III. Behind the human sacrifice there are hieroglyphics (not shown in this sketch) which identify the victim as a Philistine (a "Peleset"). The enlargement in the upper right pane shows Re-Herakte grasping hairs of the Philistine (highlighted orange), which the hawk pulls through the Philistine's beret. The hawk's talon holds these hairs against the khop knife (highlighted magenta). The hawk is about to use the knife to butcher the head of Pharaoh's Philistine enemy. The hawk, Re-Herakte, represents Pharaoh Ramesses III himself. The papyrus twine bonds are highlighted in yellow. Note the looped handle taking life for dinner, with the two stylized water-flower blades, one pointing up, the other down.

FIGURE ABOVE: SCENE FROM THE SARCOPHAGUS OF RAMESSES III IN THE LOUVRE: The Pharaonic religion of New Kingdom Egypt centered on magic rituals of punitive cannibalism. This psychotic ruler cult is outlined in a text called THE AMDUAT or THAT WHICH IS IN THE UNDERWORLD. The scene from the sarcophagus of Ramesses III framed above shows part of the seventh chapter of that collection of spells. This chapter describes the seventh of the twelve hours of night (1:00-2:00 AM) when Pharaoh torched his blunt snuff dramas with funky munchies. The description of that seventh chapter excerpted below, is from the translation of THE BOOK OF AM-TUAT made by Wallis Budge in 1905. Budge's analysis of a parallel New Kingdom text on Am-Duat is given here with new comments in parentheses. The version Budge describes is given in the black and white illustration below; it varies slightly from that on the sarcophagus of Ramesses. Budge describes the scene from left to right:

2. (the far left figure in this frame) The goddess ATH ("Ath" means "praise," here one sees a version of Sekhmet, lioness goddess of war and vengeance, with the title "the Praising One"), with the head of a lioness (Sekhmet and Bast were equated in the New Kingdom as both were called the mother of Maahes/Mau), holding the symbol of “life” in her right hand, and a sceptre in her left. 3. The uraeus ANKHUITHIT, with the head of a woman (the cobra goddess Wadjet who issues from Pharaoh's solar headdresses, her title transliterated as ANKHUITHIT by Budge is probably best translated as "Life-Taker;" her hieroglyphic title, is comprised of Gardiner's signs S34 - S34 - V13 - S34 arranged in the likeness of the two horizons of the horned altar of sacrifice). 4. A god in human form, seated on a throne, wearing plumes and an uraeus on his head (Pharaoh as Amun-Ra-Min on earth gives power to Osiris in Mehen in the underworld by magic rituals: the ritual depiction of his attributes in action--ankh/huge snake hose--are his mega erection), with “life” in his right hand (the Ankh here employed as the thunderous ax of death to butcher food), and the scepter in his left (the sarcophagus Ramesses he holds a huge erect snake hose ejaculating fire from a distance to braise human meat eaten later in a “face-off” mask); this god is called AFU-ASAR (the “Meat of Osiris,” i.e. the ‘Charcuterier of Oz,’ Pharaoh's mummified Oz-meat was expected to revivify on the other side due to its fortification by cannibal ritual**), and he is seated under a canopy which is formed by the body of a monster serpent called ANKH-ARU-TCHEFAU-ANKH-ARU (“Aru” is Pharoh’s food-island in the Egyptian paradise; “Tchefau” is the Egyptian food of immortality, i.e. ‘ambrosia;’ “ankh” means 1: “life,” 2: “human captive,” 3: “food;” thus the name of this snake fire-hose can be rendered as: “Life of Paradise: Ambrosia Food in the Reeds,” where the human flesh stockyard is fettered in reed twine ropes.) The text which refers to the first three gods reads: “The Majesty of this great and holy god saith, Grant thou me to come forth on the path by thy spittle (?) (poison ejaculate) and by [thy] throat and let me utter the word which is maat to Ankhit (female goddess of the Ankh fetish–a form of Isis), and let me open thy fold, for I have come to illumine the darkness, and to embrace him that is in Mehen.” The text which refers to AFU-ASAR (i.e. the zombie god-flesh of Osiris) reads: “This god saith unto Osiris, who dwelleth in the serpent MEHEN, Hail, Osiris, Governor of the Tuat, thou lord of life, thou ruler of Amentet, thou shalt live, live thou life, thou hast magical power**, and shalt prevail by magical power in [this] land. Thou dost exalt those who are in thy following on their arrival before thee. Thine enemies are beneath thy feet, thou hast gained the mastery over those who have worked against thee. The flames [of fire] are against them, he burneth them up with his blazing knife which is over them, he hacketh them in pieces and choppeth them up with his slaughtering knife, and he reckoneth up his members each day (he counts the human parts he has butchered for the epicurean potions). O let me pass over thee in peace.” 5. Three headless figures, kneeling, with their arms tied behind their backs; these represent the enemies of Osiris (being braised by the huge ancient ritual special-FX tableside creme-brulee torch). Behind these stands a fierce cat-headed god (Mau/Maahes), who holds a huge pointed stake in one hand, and flourishes a large knife in the other. (Budge’s descriptions which follow refer to the scene to the right where the figure above ends. The scene continues in the top frame of the illustration below. Since this was read right to left, this scene precedes the scene described above.) 6. Three foes of Osiris lying on their backs; round the right arm of each a rope is tied, and the other ends of the three ropes are in the hands of a god called ANKHU (the male god of the Ankh fetish). The passage which refers to these reads: “The Majesty of this god saith:–O ye spirits who are hostile to Osiris, who have rebelled against the Governor of the Tuat, your hands and arms are fettered, and [ye] are tied tightly with bonds, and your souls are kept under ward, and your shades are hacked in pieces, ANKHU hath drawn the cords about you so tightly that ye shall never be able to escape from his restraint.” (the rest of this excerpt is not illustrated here, but is included for context) 7. Three bearded, human-faced hawks, wearing on their heads the double crown of the South and North; the first is called SA-TATHENEN, the name of the second is wanting, and the third is called MAM (?), or MAAT. 8. A huge serpent, which bears on its back a god in a sitting posture; the god is called AFU-TEM, and the remains of the text which refers to him say that he shoots forth his flame at those who rebel against Osiris, and that he eats the souls (KAs: ka also meant cow and food; the ka component of the soul was within the flesh according to this materialist magical dogma, hence the importance of mummification, and the finality of a complete cannibalistic ritual disposal of the ka of an enemy via its magical consumption by Pharaoh and his familiars to feed and increase the ka of the deified regent) of the enemies of the god (Pharaoh as Ra in the world of day/life, and Osiris in the underworld of night/death).

BELOW: FROM THE RAMESSES III SARCOPHAGUS: TOP PANE: Scene of the god ANKHU, who is called "ANKU" by the subtle English occultist Wallis Budge. When one reads the magic spell of this passage as a whole, with all its other violent references to the Ankh, then one sees here the Pagan deity behind the sympathetic magic of the Ankh fetish. The scene is read right to left. First Ankhu captures the three victims in the TOP PANE below. Then in the BOTTOM PANE below Mau/Maahes decapitates the victims. Next in the ILLUSTRATION ABOVE, Ramesses, as the "Meat of Osiris" (AFU ASAR) cooks them. Ramesses points the Ankh at them to eat their life in the belief that it would give him the magic power to restore his. See how in the ILLUSTRATION ABOVE Ramesses as AFU-ASAR (combining powers of Amun-Ra, and Min-Khnum) wields the Ankh as a weapon in sympathy with his snake-breath fire-hose. The deity ANKHU in the TOP PANE below wields the looped Ankh fetter in a Typhonic pattern which ultimately attempts a magical relation between Pharaoh's ritual surgeries and the devastations wreaked upon the biosphere by great weather events. Once again, in the big picture, the pressures human intraspecies predation effects upon the stasis of the system produces outcomes entirely opposite from that expected by those addicted to the insane world view of magical thinking. The Ankh symbol is an occult ideogram for torture, murder, and cannibalism. It is not the symbol of life---it is the symbol of the taking of human life. GET THAT TATTOO REMOVED. All sane hands are required on deck. Steering the ship by magic will only result in its crash upon the rocks.

BELOW: Budge's illustration shows the blackened flesh of captives captured by ANKHU as they are roasted by MEHEN, in a variant version which Budge exhibits from a source other than the sarcophagus of Ramesses III. The charred torso on the far right has the ideogram which represents a food-cooking brazier (Gardiner's glyph Q7) shown ejaculating fire onto the bound captive near the back of his neck, while the fire-hose serpent ANKK-ARU-TCHEFAU-ANK-ARU (MEHEN) spits out solar ideograms from the front. The additional figure SHEPPES (the "Noble One," a form of Thoth), on the far left of the top register, steers the cannibal serpent boat by a very sharp ibis bill in a homocidal phallic position. One phonetic noun which meant "ibis" (thn) was also the Egyptian word for "obelisk," and also served as a verb meaning "injure." The word "obelisk" (ὀβελίσκος) is a Greek translation of the Egyptian word ("thn") meaning "roasting spit," or "skewer." Another Egyptian word for "ibis" (hbjw), made a pun with yet another Egyptian word for "injurious penetration" (hbjw). This pun is employed in a text which survives in a manuscript of the Roman Period, regarding a crested ibis (the "Akh," which is yet a third word for "ibis," albeit a specific subspecies of the genus). In the myth recounted below, this "Akh" consumed the penis of Osiris (now remember, the AKH provides the union of the BA and KA which brings Osiris back to life). According to Herodotus (HISTORIES II), Ibises were valued by the Egyptians because they ate venomous snakes. Once all the magic mirror planes of these funerary spells are navigated, one realizes that the punitive habit of ingesting the enemy penis of Canaan (the snake Apep, namesake of the archetypal Hyksos Pharaoh) provides the stand-in penis for Osiris in the other world, via Pharaoh's fortification of his own magic member via ritual cannibalism:

Regarding the ibis, this bird had eaten from the divine body (i.e. eaten of Osiris) in the water. Horus sailed on the river far from this deed of great evil. The moon had been caused to enter the heavens (caused to become a new moon, right before which it shows the last crescent, which resembles an ibis bill) by (the magic of) a wretched Nubian who was in the Southland. This bird ate from him in the water. It rested on its belly after being sated. Its heart weighed heavy upon it. One calls it "ibis" (hbjw) because it had penetrated (hbjw) the corpse of Osiris with its bill, when it landed in the Great Sea of Flames. One also calls it "akh" (ax.t--the Crested Ibis--"the transfigurer") of the heart, because it had eaten the heirloom (jx.t--the "figure," as in "relic" or 'monumental pillar') of the venerable corpse (of Osiris)...---F. Feder (ed.), MYTHOLOGICAL MANUAL FOR THE UPPER EGYPTIAN NOMES 7-16, Roman period

The quasi labyrinth-like MEHEN board game, was played with ivory "teeth." Its circling spiral ultimately relates to the primitive belief that the night sky was a diagram of the underworld. To the Egyptians, the constellation Draco, arcing near the fixed north, was a hybrid of a crocodile and hippopotamus. Depending on whether one won or lost at the game of rebirth, this hybrid creature could be named either Taweret (the nurse and protectress of childbirth and babies) or Ammit (the devourer of souls). Of all Egypt's wild animals, more children were lost on the river to crocs and hippos than were taken by any other animals.

ABOVE: RAMESSES III GETS READY FOR THE UNHOLY PORKING: Considering the context in the heaps of human meat presented to Ramesses III and proudly recorded on the walls of Medinet Habut, it would be delinquent not to notice how the hose-form of the snake ANKK-ARU-TCHEFAU-ANK-ARU, shown on the sarcophagus of Ramesses III, varies from that of the same snake shown in the example exhibited by Budge in the black and white drawing of the previous illustration. Notice how the size of the snake, that Pharaoh Ramesses III wields on his granite sarcophagus, approximates the size of human intestines in both width and length, with the length of the large intestine fairly accurately depicted by the front portion of the snake extended beyond Pharaoh's gripped fist. Ramesses certainly had his captive victims thoroughly cleaned inside and out before he packed his brutal Dr. Frankenfurter sausage.

The Greek word "sarcophagus" literally means "flesh-eater," despite the fact that the mummification process preserved the flesh rather than consumed it. The riddle in Pliny's treatment of the etymology exploits wordplay in a deliberate comedy of errors. Pliny facetiously suggests that the word "sarcophagus" is derived from a type of stone:

"At Assos in Troas there is found a stone of laminate texture called "sarcophagus." It is a well known fact that when dead bodies are buried in this stone they are consumed in the course of forty days, with the sole exception of the teeth."---NATURAL HISTORY (2:211).

This is an ornate charade which exploits how "Assos" is a well situated homophone for "Isis." The pun is used to construct a cosmically profound farcical misreference about the source of natron used in Egyptian embalming. GENESIS (50:2-3) tells that the desiccation of Egyptian mummies took precisely 40 days out of an exactly 70 day funerary ritual period--a schedule confirmed by Herodotus, where HISTORY (2.86-88) emphasizes that the entire mummification process was always over on the seventieth day. Pliny makes the colorful thrust of his flesh-eating stone anecdote pop with a funny detail about the teeth. The Egyptian stone coffin originated in elaborately engraved likenesses of the pampered Pharaohs whose corpses they contained, and the pampered Pharaoh was himself the human "flesh eater" who feasted beside the mock coffin in fertility rites of "man-eros." Pliny's threatening frame of the riddle, cornered up the high cliff at Assos, tags on a famous lyric by Stratonicus:

"If you want to hasten your death, try and climb Assos!"

Assos is located in the sub-province Troas---named for the Trojan state extinguished during the same Late Bronze Age upheaval that mortally wounded the New Kingdom Dynasties of Egypt with Danite led revolt and Exodus. Manetho dated the year of Troy's fall to the reign of the female Pharaoh who preceded the father of Ramesses III--Pharaoh Twosret (c. 1191-1189 BC), who Manetho suggests was married to a rich Thracian Dananoi. When, in ACTS (20:5-14), a young male named Eutychus (i.e. "the fortunate one") is raised from the dead by Paul, after this Eutychus falls from a third-story window at Troas---right before Paul's grueling climb by foot to the Acropolis on the summit at Assos---then the strata which fits the hasty fall of Eutychus into the famous segue of Pliny upon Stratonicus, is no perchance accident, but instead one volcanic riddle layered down upon another. Plutarch, who lived roughly from 46-120 AD, was a rising member of the contemporary Pagan elite whom Josephus pointed his igneous Assos Riddle in ACTS against. The setting, on the coast of Troas at Assos, is where Aristotle began his own early investigations of Earth's natural history. The rock cliff at Assos is actually a series of deposits of volcanic trachyte, enfolded over fossil rich sedimentary rocks. Volcanic brimstone is the real "flesh-eater" that the race of men must fear--not pampered cretins. A student of natural history need not be a proselyte to realize the awesome truth in this reality. Pliny's igneous riddle cites natural creation as evidence against the Pagan fables which magically enable unnatural immorality. Pliny's scholarly stealth, much like the cryptic apocalyptic satires perfected by Josephus, was a cloaking device that Pliny's close relationship with Vespasian Caesar necessitated. Egyptian royal sarcophagi were fashioned of granite, alabaster, or another monumental stone, but were never made of the natron which reduced the flesh by desiccation. Nor were these Egyptian coffins made of the volcanic trachyte found at Assos, and the naturalist Pliny surely knew which stones were used for coffins, and what stone (natron) was used to reduce dead flesh. It is certainly of interest that Pliny's own living flesh was eaten by volcanic material mount Vesuvius issued in 79 AD; trachyte is indeed one of several types of deposits Vesuvius intrudes. Pliny's pun between Assos and Isis points at a bigger, badder, hotter type of fiery ash that also consumes humans. Sailing into the eruption to rescue a friend, Pliny died studying the mysteries of the 79 AD venting of Vesuvius. Pompeii's pestilent mystery cults were buried in noxious volcanic ash. The only thing the Pagan mysteries ever really taught was a camaraderie of gluttony and murder. The satirical rationalization for the very expensive perfume at JOHN (12:8) is a sharply pointed rebuke of this immoral "live for today at any expense" attitude. The alabaster stone which contained this expensive perfume was commonly used for sarcophagi, canopic jars, and vessels of embalming unguent. The "alabastron" (ἀλάβαστρον) of MATTHEW (26:7), MARK (14:3), and LUKE (7:37) is properly an "alabaster-box," and the Gospel's Expensive Perfume Pericope concludes with the reference to royal burial at MATTHEW (26:12), MARK (14:8), and JOHN (12:7).

ABOVE: FOUR VIEWS OF THE LID TO RAMESSES III : SARCOPHAGUS ! : HUMAN-FLESH EATING PHARAOH OF EXODUS, RAISED ON THE RIGHT AND LEFT BY THE GODDESSES ISIS AND NEPHTHYS, EACH GODDESS WITH ONE HAND TO PHARAOH'S HIP, AND EACH GODDESS WITH ONE HAND BEHIND PHARAOH'S EMPTY HEAD: Considering, once again, the context in the heaps of human meat presented to Ramesses III at Medinet Habu, there is no question that Ramesses III was a sacrcophagus---a human "flesh-eater," from the satirical Greek word σαρκοφάγος, which is compounded from sarx (σαρξ) meaning "flesh," and phagein (φαγεῖν) meaning "to eat." The huge granite box that once contained the mummy of seventy-two year old Ramesses III (d. 1155 BC), now on exhibit at the Louvre, is engraved with the scenes of AM DUAT illustrated in figures above and below. The lid that once covered that same coffin, on exhibit at the Fitzwilliam Museum in Cambridge, is more damaged. The entire sarcophagus is in the shape of a royal cartouche. This design was not only to protect the magic name, or soul of the Pharaoh, but to magically rehydrate his desiccated corpse in the underworld. The cartouche is modified form of the circular shen ring tweaked into a round cornered rectangle by a magical erection. The circular shen ring at the root of the cartouche device is the same ring and stick ensign held by Hammurabi and other Sumerian officials; it represents a type of rope measure used to gauge the levels in civic cisterns and reservoirs. The purportedly divinely installed governors had the very powerful position of deciding who got water in times of drought; holding the ring and stick ensign was therefore every bit as intimidating as sporting the most lethal weapon. The image of Ramesses on the lid of the giant granite cartouche is portrayed in the renewed fresh-water youth of a nineteen year old man in spring. Ramesses himself is literally the "sarcophagus," or "[human] flesh-eater," for the Greeks sarcastically coined this term to describe the elite personages who were both portrayed, and contained, by these coffins which advertised their cosmically cracked sense of self importance. Still, all that was left of Pharaoh was his "teeth"---his magic names, spells, and images---with no living body to feed, for his magic well was dried out for eternity. The desert corpse once laid in the engraved granite sarcophagus within a series of nesting gold coffins of high value. The Pharaoh's well preserved remains were found among a cache of New Kingdom mummies re-interred in the tomb of one of the high priests of Amun who were defacto rulers of Upper Egypt contemporary with the Twenty-First Dynasty---a high priest named Pinedjem II---who doled out water off the Upper Nile c. 990-970 BC. Ramesses III's mummy had new wrappings dated 1061 BC---which is 94 years after Ramesses III's initial mummification, and is noted as year nine of a previous high priest---Pinedjem I---who reigned 1070-1032 BC. The Theban high priesthood collected many royal mummies together into caches, perhaps after they themselves robbed tombs to finance the government of Upper Egypt. Some are of the opinion that Ramesses III had collected many of these mummies together himself a century earlier at Medinet Habu, after tombs were robbed during the upheavals on the cusp of the Nineteenth and Twentieth Dynasties. The stele of his father Setnakhte ("Set is Victorious") was discovered in 2006 at Elephantine with the following inscription; it conveniently both lays blame and claims recovery:

Fear of him (Setnakhte), siezed the hearts of the criminals before him, and they fled as tits and sparrows with a falcon in pursuit after them--having abandoned the gold, silver and [bronze] of Egypt which they gave to these Asiatics to bring about a quick victory for them--from the STELE OF SETNAKHTE AT ELEPHANTINE {cf. EXODUS (11:1-5)}

Setnakhte began the great works and temple of Atum at Pithom, exploiting those out of favor who remained behind. As the new upstart Pagan dynasty at the helm was totally dedicated to the power of sympathetic magic, rebellion was fought with the most brutal body, mind, and soul whips available. Inside any case or event, it would be negligent to ignore what the early Twenty-First Dynasty provenance of the mummy caches implies for the Biblical timeline; the anarchy or desperation which led to the desecration of the lavish New Kingdom tombs is somehow caught up into the coeval split of Upper Egypt from the Twenty-First Dynasty at Tanis, and the simultaneous rise of the united kingdom of Israel. The fruit of Danite revenge against the buck-toothed Pharaoh had ripened. X-Rays of the raptor-like Ramesses III appear to indicate a seriously pronounced overbite---of a queer sharpness---which the embalmers concealed by manipulating the lower lip of the royal stiff. The back of the skull was cropped by the source of the X-ray below, obscuring cranial deformation related to an occult ritual diet comprised of human parts. Can one call this creature wholly human with all confidence? Who was the "alien" slayer? Pharaoh or Moses?

ABOVE: THE LOCATION WHERE THE FIGURE CALLED AFU-ASAR ("THE FLESH OF OSIRIS") HARVESTS HEADS---SICK SCENE ENGRAVED NEAR WHERE THE MAGIC IDOL HEAD OF RAMESSES WAS CARVED INTO TO THE SARCOPHAGUS LID: Like in his role as AFU-ASAR, the idolatrous image of Ramesses on the lid wears the double feather shuti crown with solar disk. On the Esheresque headdress of the AFU-ASAR form, the feathers point inward, like feathers of Maat as doublets for the Khop butcher's kife. On the lid depiction they are ostrich feathers like those which adorn the Hedjet or White Crown of Osiris. The PAPYRUS OF ANI explains that these two feathers represent Isis and Nephyts in their role of providing the Pharaoh with his new brain as the magically accrued interest for his sacrificial feasts while alive:

I am the Min at his coming forth, may his two plumes be set on my head for me. Who is this? Min is Horus, advocate of his father (Oziris), and his coming forth refers to his birth. The two plumes on his head are Isis and Nephyts, when these she goddesses go forth and set themselves thereon, and when they act as his protectors, and provide his head what it lacks (a brain). --EGYPTIAN BOOK OF THE DEAD, PAPYRUS OF ANI (the unpalatable riddle, unravels individ'les, of trouble and of pain...)

The contention that the cerebral organ was unimportant in Egyptian religion is an enormous paradoxical fallacy. The disgusting state of the human record mocks reality in a drunken addiction to the cartoon art of a diseased elite. A wake-up call rings in straight from the Lord of Creation. The EDWIN SMITH PAPYRUS demonstrates that the Egyptians were already very familiar with brain anatomy in the Old Kingdom. Egypt addicts are loathe to consider that brain was consumed by the new fraudulent earthly incarnation of some sort of ancient 'Dungeons and Dragons' character named Horus, crowned with the excerebation potion from the old Horus---vacated, and retired with honors as the character Osiris. Rather than eat crow, scared Egyptologists instead grasp onto the straws which stuff heads with skewed readings of Heredotus from seven centuries after the New Kingdom. Nevertheless, HISTORIES is useful for noting that removal of the brain was the very first step in the long and tiring mummification process, while the brain was still fresh:

First with a crooked iron tool they draw out the brain through the nostrils, extracting it partly thus and partly by pouring in drugs (potions, or cures, i.e. comestible recipes); and after this, with a sharp stone of Ethiopia, they make a cut along the side and take out the whole contents of the belly--Heredotus HISTORIES (2:86) {cf. NUMBERS (12:1), SEPTUAGINT JEREMIAH (13:23), Pausanias (4:35:9), Strabo (16:2:8), Pliny (14:5), Ἀνδρομέδα, Κηφεύς Αἰθίοψ, WARS (3:9:3), and JOSHUA (19:46) where for הגבול מול יפו (i.e. "Joppa Frontier") read "Mediterranean Sea."}

ABOVE: GOAL VERSUS FINISH: CENTER: DAMAGED BALD BUST OF IDEALIZED TUTANKATEN, BORN OF LOTUS, FLANKED ON THE RIGHT BY HIS CT SCAN, AND FLANKED ON THE LEFT BY THE BALD MUMMY-HEAD OF TUTHMOSE III: In all mummies whose brains have been removed from the skull, there has never been found any evidence of a preserved brain in the tomb. All other major organs were meticulously prepared and saved for revivification in the afterlife. Brainless Egyptologists have decided to flippantly explain away this anomaly by postulating that the Egyptian religion deemed the brain a useless source of mucus, and that they therefore discarded the brain matter like excrement. Egyptian medicine and anatomical science were far too advanced for this to be true. In order to avoid the unpalatable, Egyptologists discard their very own brains by adhering to this theory. Informed by millennias of experience in the diagnosis and treatment of traumas, and sadistic surgeries on captive enemies, the Egyptians well knew the import of brain function. The optic nerves and other features of the brain are described in detail in Egyptian medical papyri. The extreme cranial deformations depicted in Amarna period art indicate an interest in increased brain-size as a distinguishing mark of divine descent. This feature is evident in skulls as early as Amenhotep I, and roughly collates to the beginning of strictness in the convention of excerebation of the brain before embalming. Where did the brains of the Egyptian's go? They magically disappeared of course! Some scholars might continue to deny any significant difference in New Kingdom skull shapes--even of the Amarna period---because the brains of such scholars are evidently too deep in the mud of denial to ever be recovered. The Eighteenth Dynasty aimed at the results regularly obtained by traditional Central African head binding, but they were not entirely successful at this body modification procedure due to their genetic defects from inbreeding, which caused skull pathologies related to cleft palette. Can any scholar continue to shrug and give tantamount support to a view that must claim the magically and politically charged art motifs of the Amarna royal regime would blunderously make representations to the populace depicting the Pharaonic family as rulers burdened by big heads full of mucus? Did common Egyptians exclaim: "Look! Our king has a huge swollen excrement head!"? No doubt they did! The thick skulls of the Eighteenth Dynasty were indeed, without question, full of a great volume of nasty excrement, but that was certainly not their view of themselves. Egyptologists, end this charade now. Consider that the flesh of your own offspring is at stake.

ABOVE LEFT: RELIEF FROM THE TEMPLE AT EDFU SHOWS MEN TIED TO ROTISSERIE STAKES NEXT TO BOVINE SACRIFICES. On the Narmer Palette such human sacrifices are shown decapitated, each with their own phallus removed and placed on top of their own surgically removed head, to stage the crime scene with a rebus of a mock minotaur or "man-bull." The Egyptian word for bull was ka, which also meant "food," and "soul," or "spirit." The Egytian god Min (or Menu) was the personification of phallic prowess. RIGHT: LUXOR TEMPLE ON THE NILE AT KARNAK OUTSIDE THEBES. Egyptian Temple pylons were designed to craft the entire temple edifice in the huge sympathetic likeness of the temple spit. On that level of magic symbolism, obelisks represented the skewers that held the victims over the roasting fire. The word obelisk is of Greek origin, from ὀβελός, which in modern Greek is interchangeable with related words more specifically meaning "spit" (σούβλα) or "skewer" (σουβλάκι). The Egyptian noun for obelisk was tehen or tehenew; the verb tehen meant "to pierce" or "injure." It appears appropriate to note the homophones teken and tekenew. These words are perhaps most economically rendered with the verb form (tkn) taken as "to intersect," with a passive sense of "border on," and an active sense taken either as "intercept" or "interdict." The noun (tknw) would thus be taken as "intersectee," with this noun also used to designate "neighbor," and then also to label a specific role played by the victim in a funerary ritual human sacrifice. Other root relatives flesh out the context of this royal sacrifice; tkr means "to oppose," tkk: "to violate" or "attack," and tks: "to torture" or "to pierce." Aristocratic baboons still hold up the granite skewer that yet pierces the Luxor sky. The missing granite Luxor obelisk, once its paired neighbor to the right side of the temple entrance, now points at the bloody Place de la Concorde Paris.

ABOVE: ISIS, TYET, and TANIT: Panes A, C, & D show the Tyet fetish, which is very similar to the Ankh in that its components comprise an arrangement of a sacrificial ax tied with straps, cords, or sashes used to bind and loose the victim. Pane A shows the Tyet personified as Isis with hands upheld in praise, mimicking the horned altar of the two horizons. Head is on the altar block. The sash of Isis is knotted on the ax in a practice parallel to the Minoan Sacral Knot on the double-ax labrys. The red threads woven into the sash represent the blood of sacrifices. Amulets in the shape of the Tyet were fashioned of the "blood red stone" carnelian, and placed around the neck of the mummy, where the Tyet amulet was thought to act like a magic amplifier--a sympathetic stand-in for the flesh and blood ritually consumed while alive. The effective power of ritual sacrifices was believed to be networked and rerouted via the Tyet's power as a symbolic stand-in, providing protection for the fortified soul-substance in the mummified flesh of the royal, and thus preventing the royal from being violated in the underworld in the way he-she had violated victims on earth. This is precisely what is depicted in Pane A, where the ax bottom of Isis as Tyet is shown magically penetrating through the roof of the tomb, bringing the protection of an Isis who recalls the power of the sacrifices already made to her. The Tyet fetish was thus believed to have sympathetic magic power in the underworld which could tap into the accrued value of offerings ritually slain with the components of the Tyet fetish during one's religious career while alive. Just as the bound victim had obeyed in humiliation before their death and consumption during sadistic ritual on earth, it was believed the victim would continue to obey as an utterly humiliated bound non-entity in the other world, while all the independent power of their soul was consumed and routed via the continuing ritually charged power of the Tyet, other fetishes, and magic formulae. Such magic belief is called upon from the tomb with a spell in THE BOOK OF THE DEAD, where the Tyet is called "The Blood of Isis":

"Isis! ("Ye of the Throne!") You possess your blood! Isis! ("Ye of the Throne!") You possess your magic! Isis! ("Ye of the Throne!") You possess your power! This amulet is a protection for this great one, so that he-she may not be violated by any" ---Spell 156 in THE BOOK OF THE DEAD.

Panes B and D show the Tyet blended with symbols of the Carthaginian goddess Tanit, who was Ashtarte (Ishtar) in Phoenicia. The horrible cult of Tanit adapted late Egyptian elements into features which the cults of Phoenicia and Egypt held in common with Minoan religion. Pane B is a stele carved with a Tyet-like symbol of Tanit at the Tophet of Carthage, where archaeologists have unearthed over 20,000 urns filled with charred bones of sacrifices comprised almost entirely of human babies and children under two years of age. Pane D is a stele with a similar Tyet-like symbol of Tanit from the Tophet at Nora in Sardinia.

"Tophet" is a Biblical Hebrew word which exploits a pun between "beating" (תָּפַף, taphaph) and "infants" or "toddlers" (טָף, taph), for while the carnival revelers gyrated, in a supposed fertility rite which cooked the sacrificed baby's goose, drums were beat both to egg the revelers on, and to drown out the cries of the little victim. This picture is related by classical accounts of Carthaginian child sacrifice, when read in the context of Plutarch's Isis myth clues, whereas Plutarch paints a picture in which babies are given "fingers" to suck upon instead of breasts. The cult of Isis was imported throughout the Mediterranean as a mystery religion. The accounts of Diodorus and Heredotus implicate the Isis mysteries as indistinguishable from the hedonism and cannibalism of Dionysian mysteries which were also popular during the Hellenistic period. The version Plutarch gives of the Isis-Osiris myth subtly ties this all into the "Child-beating" Tophet of Tanit/Ashtarte. Plutarch tells that Isis sought to revive the dead Osiris in Phoenicia at the 'Palace of Ashtarte' (i.e. the Tophet of Tanit). The first step Isis took towards resurrecting Osiris, was to seek employment in Ashtarte's nursery. There Isis continually cooked a baby's mortal flesh until the baby's soul was finally forfeited when the mother showed remorse. The myth continues with two further Tanit cipher episodes, wherein young boys die while Isis begins her magical shenanigans with the corpse of her incestuous hubby. One of these dead boys is given the name Maneros by Plutarch. Key here is the fact that the mythographers Heredotus and Pausanius ultimately link Adonis to this "Maneros." Adonis is desire and beauty personified in a Greek god of vegetation similar to Osiris. Adonis dies in the arms of his lover Aphrodite---the Greek version of Ashtarte, a goddess of sex and war known to the Romans as Venus. Sacrificed by a wild pig, Adonis was said to bring fertility that could be witnessed in the growth of new vegetation. The name Adonis means "Lord" or "Ruler," essentially the same description contained within the name Isis, which means "the one of the Throne," or "Ruler." All the supposed magic power of these rites was supposed to accrue to the royal personage. The "Maneros" context of the myth is similarly bound up inside the meaning of that name (Mανεροσ) Man-Eros;--i.e. sexual-mania. Plutarch thus connects the child sacrifice rites of Tanit to the mysteries of Isis, revealing that the reason Maneros dies of fright, is because Maneros discovers that he (a boy-object whose name means "Sexual-mania") is the one for whom the celebrated coffin has been crafted. This coffin was fitted onto its victim by a mad conspiracy of magical trickery, and if one solves Plutarch's riddle, they discover that the boy-object called "Maneros" is the stand-in, or 'godmeat-substitute,' for the soon to be dissected Osiris:

Typhon (a.k.a. "Set," the high priest/surgeon of the mysteries), secretly measured Osiris's body (cipher for studying a human chosen to be the victim of the mystery ritual---studied in order to devise a net to ensnare that chosen victim), and made ready a beautiful chest of corresponding size artistically ornamented (cipher for the spells and plot by which victims in the entry levels of the mysteries were caught), and had it brought into the room where the festivity was in progress … Osiris (the victim) got into it and lay down. Those who were in the plot (at the adept levels of the mysteries) ran to it and slammed down the lid, Then they carried the chest to the river and sent it on its way to the sea through the Tanitic Mouth (cf. the horrible mouth of Tanit) … Isis wandered everywhere at her wits' end; no one whom she accessed did she fail to embrace, and even when she met some little children she asked them about the chest ... Egyptians think that little children possess the power of prophecy, and they try to divine the future from the portents which they find in children's words, especially when children are in play in holy places and crying out ... Thereafter Isis, as they relate, learned the chest was cast by the sea near the land of Byblos (in Phoenicia, parent of Carthage, at the 'Palace of Astarte':--i.e. the Tophet of Tanit) ... Isis ... came upon Byblos ... a longing came upon her (longing came upon Queen Astarte, i.e. Tanit) for the mystery woman (Isis) ... and [longing came upon her] for a body fragrant with ambrosia (ambrosia was the food of the gods, and it was said to impart them with immortality; the pop mysteries sold cannibalism in the exact same way it is satirized in the Gospel---as the food of immortals). Thus it happened that Isis was sent for and became so intimate with the queen (Tanit) that the queen made her the nurse of her baby. They say that the king's name was Malcander (Melquart/Molech, equated with the Greek Titan Cronos who ate his children, and a.k.a. Baal-Hammon, from whence are derived both the pun "Sons of Hinnom," and the hell named "Gehenna," where there is much weeping at the gnashing of teeth; the Hebrew "Sons of Hinnom"---בן־הנם---jabs at Cronos-Hammon, and means perhaps "Sons of He Who Dozes," to render: 'Valley of the Boys that Time Forgot'); the queen's name some say was Astartê (i.e. Tanit, Ishtar, Venus) ... They relate that Isis nursed the child by giving it a finger to suck instead of her breast (cipher for a male organ instead of a female one), and in the night she would burn away the mortal portions of its body (in the fires of Molech) ... Then the goddess threw herself down upon the coffin with such a dreadful wailing that the younger of the king's sons expired on the spot. The elder son she kept with her, and, having placed the coffin on board a boat (cipher for the feast bier which carried the mock sarcophagus), she put out from land (the processional rite of the mystery body) ... In the first place where she found seclusion, when she was quite by herself (cipher for the victim and family having been fully assimilated into the mystery cult), they relate that she opened the chest and laid her face upon the face within, and caressed it, and wept. The child came quietly up behind her and saw what was inside, and once the goddess became aware of his presence, she turned it about, and in anger gave him one awful look. The child could not endure the fright, and died (Isis: serial child killer). Others will not have it so, but assert that he fell overboard into the sea from the boat that was mentioned above (i.e. --he fell out of the procession of the congregation by accident). He also is the recipient of honors because of the goddess; for they say that the Maneros of whom the Egyptians sing at their convivial gatherings is this very child. Some say, however, that his name was Palaestinus or Pelusius, (relating the Phoenician influence upon Egyptian religion at Tanis to the Minoans and Philistines) and that the city founded by the goddess was named in his honor ... But some say that the word ("man-eros") is not the name of any person, but an expression belonging to the vocabulary of drinking and feasting ('sexual-mania'): "Good luck be ours in things like this!" (i.e. --'may we snag many more kids in our magic web!') and that this is really the idea expressed by the exclamation "maneros" whenever the Egyptians use it. In the same way we may be sure that the likeness of a corpse which, as it is exhibited to them, (in the annual Egyptian national public fertility rites centered on Osiris and timed to the Nile flood) being carried around in a chest, is not [really] a reminder of what happened to Osiris, as some assume; but it is to urge them, as they contemplate it (at the higher levels of the mysteries), to use and to enjoy the present (of the child victims), since all [men] very soon must be what it is now, (consumed by beast, fire, and worm) and this is their purpose in introducing it into the midst of merry-making. ---Plutarch, ISIS AND OSIRIS (13-17)

The above presentation of Plutarch (priest of Apollo at Delphi, and Roman Procurator of Greece), suggests the mysteries have virtue in that they teach that death is an inevitability which rationalizes hedonism; great unintended irony lurks in how this imperative flows from the fact that time (i.e. Cronos) isn't on your side. See Plutarch's ON EATING FLESH 2:5, TABLE TALK 667-671, 729, and ON SUPERSTITION (9-10).

❝THE BOTCH❞

The Phoenician form of child sacrifice was popularized in Judah before the Babylonian conquest, and the prophet Jeremiah points directly at this degenerate cult as the cause of the loss of the kingdom. Jeremiah relates the Tophet of Jerusalem to passages in DEUTERONOMY and EXODUS, where cannibalism pops out as a pustular Egyptian disease:

JEREMIAH:

"Oh kings of Judah and inhabitants of Jerusalem! Hear the Word of Yahweh! The God of Israel---Yahweh of the Hosts---says this: "I am about to bring such evil on this place that the ears of all who hear of it will ring! For they have forsaken and estranged Me ... and filled this place with the blood of innocents, and built themselves the high places of Baal, to burn their sons in the fire as burnt offerings to Baal, which was not something I commanded, nor would it ever enter into my mind (the mind of Yahweh: "He Who Will Live"). Therefore behold! Yahweh ("He Who Will Live") declares that the day is coming when they will no longer call this place Tophet, nor the Valley of Ben Hinnom, but the Valley of Murder! I will foil the plans of Judah over this place in Jerusalem, and I will cause them to fall under the sword of their enemies ... And in siege I will cause them to eat the flesh of their sons and daughters, and everyone shall eat the flesh of his friends (and thereby become friendless) ... I will break this people and this city like one breaks a potter's vessel so that it can never be made whole again, and they will bury in Tophet until there is no more room to bury. That is what I will do to this place and its inhabitants declares Yahweh! (declares "He Who Will Live!"), I will turn the entire city into a Tophet!" ---JEREMIAH (19:3-12)

The underlined passage above---JEREMIAH (19:9)---is a direct fulfillment of the underlined passage of DEUTERONOMY (28:53) below, which in turn refers back to the "boils of Egypt" of EXODUS (9:11), which were break-outs of "the botch" made in payback for the ash of captives sacrificed to Egypt's Pagan gods. The key word in EXODUS is כִּבְשָׁן (kilbshan), which is usually simply translated as "furnace;" that word is derived from כָּבַשׁ (kawbash), which relates to bondage and captivity, from its sense of eroding a people down and oppressing them into non existence. The ultimate allusion in the wordplay is to cooking captives down into an ashen residue in the fires of Egypt's temples:

EXODUS:

And Yahweh said to Moses and to Aaron: "Take yourselves a handful of ash from the כִּבְשָׁן (kilbshan: from the temple spit) and have Moses throw it into the sky while Pharaoh is watching (not as magic, but to relate Yahweh's volcanic punishment to the crime), and it will become a fine ash over all of Egypt. And it will cause boils (בִּשְׁחִ֤ין, the "botch"--''eruptions") on man and beast, with boils ("eruptions") breaking out all over the land of Egypt ... And the magicians of the land of Egypt could not defend themselves in the face of Moses because there were boils on the magicians and on all the Egyptians. (Moses and Aaron had free reign to pillage Heliopolis because the priesthood was shut up in their homes, having been made--by their pimpled acne faces--ceremonially unclean according to Egyptian religious regulations. Note, that in sympathetic likenesses of ripened grain, and in vengeant harmony with a genetic peculiarity of their Canaanite foe, the Egyptians sacrificed red-heads at the Osiris temples, and dispersed the human ash from the temple spits with winnowing fans. See Plutarch: ISIS AND OSIRIS 73, Diodorus: HISTORICAL LIBRARY 1:88:5; this important cultural memory is satirically recycled at JEREMIAH 15:7, ISAIAH 41:16, MATTHEW 3:12, LUKE 3:17)---EXODUS (9:8-9:11)

DEUTERONOMY:

Yahweh does establish you with Himself for a holy people as He has promised you if you keep the commands of Yahweh your God and do walk in His ways. Then all the peoples of the earth will see you call upon the name Yahweh and they will fear you. And Yahweh will make you abundant in what's good, and in the fruit of your womb ... (the line JEREMIAH delivers at 19:5 refers to those whose evil minds can not interpret the context here innocently as is intended, for this passage of DEUTERONOMY continues here with other kinds of "fruit" that are indeed eaten, but such a disgustingly errant interpretation ignores the thematic context which contrasts the innocent blessing with the negative curse which proceeds as follows): However if you do not listen to the voice of Yahweh your God ... Yahweh will send curses on you ... Yahweh will turn the rain of your country into dust and powder. It will come down from the skies until you are destroyed ... Yahweh will afflict you with the boils (בִּשְׁחִ֤ין, the "botch") of Egypt ... Yahweh will bring a nation upon you from far away ... they will besiege all the cities throughout the land which Yahweh is giving you (first as a Pagan siege of the mind). And you will eat the fruit of your womb---your sons and daughters that Yahweh has given you---because of the siege and oppression with which the enemy oppresses you ... If you do not accomplish all the words of the instruction written in this book, in fear of the awesome and majestic name of your God "Yahweh" (i.e. in fear of extinction), then Yahweh Incomprehensible (then "He Who Will Be Incomprehensible") will bring sickness, moreover a sickness regarding your offspring, great sickness, sickness in your very support (in your "pillars," in what holds up your house and sustains you). He will bring back upon you all the disease of Egypt you were afraid of, and this will become habitual with you. ---DEUTERONOMY (28:1-60)

ABOVE: CLEOPATRA'S FATHER---PHARAOH PTOLEMY NEOS DIONYSUS---BRINGS ISIS AN OFFERING OF HUMAN MEAT, WHICH IS BOUND LIKE A BANANA BUNCH, AND CARRIED INTO A SIDE ENTRANCE ON THE FRONT OF HER TEMPLE AT PHILAE: Highlighted in rose is a bunch of thirty bound human captives, who are shown being carried into the Temple of Isis as an offering. This relief is graven on the front of the left pylon of the main facade of the Isis Temple at Philae, with the captives being dangled right up into this left side-entrance arch. This scene's implied animation, which depicts the bound human meat offerings being moved inside the left side door on the temple facade, is augmented by a more animated parallel scene on the temple's right pylon. There Ptolemy is shown carrying in another fetching bunch of thirty bound human captives from the right, but the side-entrance on the right has a gate, and the human banana bunch is engraved in the corner where the gateway and pylon meet, with half of the meat-bunch carved on the right pylon, and half carved into the gateway, in order to emphasize how the human meat offering is being moved inside a delivery entrance to the temple. These artistic statements boast that the sadistic communion offerings which the father of Cleopatra made to Isis were generous and fruitful. His ritual offerings may have exceeded the expectations of the Isis priesthood, but he proved to be Egypt's last adult male Pharaoh. These late reliefs on the temple of Isis at Philae, quantify an escalation in the open feasting on human flesh, timed right before the rise of Imperial Rome and Herod the Great. The punitive cannibalism of the Patrician class of Rome remained well hidden in the cult of the Fascinus Populi Romani during the Republican Era, and both Egyptian religion, and the Bacchanalia of the Dionysian Mysteries, were viewed with disdain by the overwhelming majority of the Roman populace, who had a great measure more liberty than the citizens of Ptolemaic Egypt. Indeed, the public sentiment against Egypt's cults was exploited by Augustus in his propaganda war against Marc Antony and Cleopatra, though Augustus and Livia would soon enough publicly embrace Egyptian religion themselves. It is notable that the military fortress of Antonia, which towered over the Jerusalem Temple, was named for Marc Antony after Antony was initiated into the Isis cult. Antony's romance with Cleopatra began when he summoned her to Tarsus in 41 BC. Antony was in Antioch when his Roman legions from Syria took Jerusalem to install Herod as Rome's King of the Jews in 37 BC. Just as Cleopatra's father had styled himself "New Dionysus," Cleopatra styled herself the "New Isis," (i.e. Isis reincarnate).

ABOVE: CLOSE-UP OF THE LION-TOOTHED CUTTING TOOL WITH WHICH PTOLEMY NEOS DIONYSUS "SMITES" HIS CAPTIVES ON THE PYLONS AT PHILAE: This tool is the fetish implement of a cannibal who flays humans and harvests their organs and muscle meat. The illustration is taken from a relief on the temple at Edfu, where it is part of yet another trademark scene of Ptolemy fetching a bound bunch of thirty human sacrifices. The hawk Horus carries a shen ring in its talons. Inside the shen ring is a device which tweaks the brazier glyph into the form of a stick; the water in the bodies of the captives is to be roasted off. Cultural programming has guided people to believe cannibal witch-doctors live in huts---not at the head of great civilizations. Thus it has been easy to lull the populace into the renewed acceptance of Paganism, and magic, as alternative belief systems. In the Hellenistic period, the cults of Dionysus and Osiris were considered equivalent enough for Cleopatra's father---the last Ptolemy---to call himself the "New Dionysus" in a native Egyptian context. The common thread, is mysteriously packaged orgiastic hedonism, practiced beyond all sane social norms, even to the point of cannibalism. In the case of Cleopatra's father, this is partly reflected in the subtext of his disparaging nickname: Auletes, which literally, means simply: "the Flute-player," but this nick-name was in fact a popular euphemism meaning: "the Cock-sucker," for the licentious type of flute implied into the keen mouth of this "New-Dionysus," was none other than the skin-flute:

Being corrupted by luxurious living, all the Ptolemy's after the third have administered the affairs of government badly, but worst of all the forth, seventh, and last---"Auletes"---who on top of his general licentiousness, practiced the accompaniment of choruses with the flute, and prided himself upon this so much that he would not hesitate to celebrate ["flute-blowing"] competitions in the royal palace, and at these contests he would come forward to vie with the opposing contestants---Strabo, GEOGRAPHY (17:1:11)

Despite the voluminous spin of apologists, there is no sane way to deny that overt cannibalism is central to the myths of Dionysus. The case of Pentheus in THE BACCHAE by Euripides is most telling, in that his fate ingeniously combines the two main forms of homicide perpetrated by the mystery cults: 1) punitive cannibalism, 2) sacrifice of a human child by its ecstatic parent to feed the morale of the initiates. Like the treatment of Osiris by Set (i.e. Typhon), humans sacrificed to Dionysus were dismembered in a process the Greeks called sparagmos, which was followed by omomphagia--eating of the raw flesh of the victim. Some of the local titles given to Dionysus put this in context, for this god of "divine madness" was, at Tenedos, called Anthroporrhaistes, which means "Man-destroyer." His title Omadios means "Raw Meat Eater," or "He of the Raw Feast." His related name Omestes is a term most often used to refer to a lion as a "Carnivore" or "Beast of Prey." It is under the name Omestes that Plutarch records human sacrifices by Themistocles before the Battle of Salamis. This special form of punitive cannibalism is the rite for which there is undeniable evidence in New Kingdom Egypt---namely the magical sacrifice of enemy captives as sympathetic representations of their nation. Most practitioners madly believed there was a magical effect beyond the boosting of morale. When battles were lost after such rites, it was insanely ascribed to improper offerings. When battles were won, it was thought it was because some divine beast was pleased by magical meat offerings:

Themistocles was sacrificing alongside the admiral's trireme (at Salamis). There three prisoners of war were brought to him, of visage most beautiful to behold, conspicuously adorned with raiment and with gold. They were said to be the sons of Sandaucé, the [Persian] King's sister, and Artaÿctus. When Euphrantides the seer caught sight of them, since at one and the same moment a great and glaring flame shot up from the sacrificial victims (the animal victims Themistocles was in the process of roasting) and a pop ejected good omen on the right, he clasped Themistocles by the hand and bade him consecrate the youths, and sacrifice them all to Dionysus Omestes (Dionysus the Carnivore), with prayers of supplication; for on this wise would the Hellenes have a saving victory. Themistocles was terrified, feeling that the word of the seer was monstrous and shocking (not that this rite was off-color for Dionysus, but that for Themistocles to publicly preside over such a feast unmasked, was, under normal circumstances, politically unseemly to the max); but the multitude, who, as is wont to be the case in great struggles and severe crises, looked for surety from unreasonable rather than from reasonable measures, invoked the god with one voice, dragged the prisoners to the altar, and compelled the fulfillment of the sacrifice, as the seer commanded. At any rate, this is what Phanias of Lesbos says, and he was a philosopher, and well acquainted with historical literature. ---Plutarch, LIFE OF THEMISTOCLES (13:2-3)

The Greek historian Diodorus of Sicily was exposed to the cults of Dionysus and Tanit rife on that island. When Diodorus discusses cannibalism vis a vis the rites Osiris, the subtext must be read in an Dionysian context:

Osiris when translated is Dionysus (i.e. they are the same god in myth and practice) … They say Osiris was the first to make mankind give up cannibalism ---Diodorus, HISTORICAL LIBRARY (1:14:1)

That's what they said anyway, but this mystery snake-oil did sprout on funkenstein flesh none the less. Diodorus goes on to explain that Isis discovered grain, but the fertility cult of Osiris devised its propagation via reaping and sowing. He tells how the Egyptians beat themselves as they "cut off the first heads of grain" in proof of the discovery Isis made. The mystery revolves about Osiris as the athropomorphization of the vegetation cycle, whereby the human form paradoxically, and dangerously, stands in for comestible plant life. The god's dismembered body parts, sacrificed in a rage by the storm god, are all buried in the ground like seed, except for his penis---source of fertility itself---which is thrown in the Nile where it is eaten by animals. The Nile is, of course, the source of Egypt's fertility. Diodorus continues:

Now the parts of the body of Osiris which were found were honored with burial, they say, in the manner described above, but the privates, according to them, were thrown by Typhon (i.e. Seth) into the Nile because no one of his accomplices was willing to take them. Yet Isis thought them as worthy of divine honors as the other parts, for, fashioning a likeness of them, she set it up in the temples, commanded that it be honored, and made it the object of the highest regard and reverence in the rites and sacrifices accorded to the god. Consequently the Greeks too, inasmuch as they received from Egypt the celebrations of the orgies and the festivals connected with Dionysus, honor this member in both the mysteries and the initiatory rites and sacrifices of this god, giving it the name "phallus."---Diodorus, HISTORICAL LIBRARY (1:22:6-7)

It is with tags marking this fertile burial, of the human members of Osiris, that Diodorus reveals the bitter brutality beneath all the family-friendly candy-coating, for when Diodorus discusses the controversy about the places where Osiris was buried, he states about the many rival tombs:

... varying accounts of the burial of these gods [Osiris and Isis] are found in most writers by reason of the fact that the priests, having received the exact facts about these matters as a secret not to be divulged, are unwilling to give out the truth to the public, on the ground that perils overhang any men who disclose to the common crowd the secret knowledge about these gods ---Diodorus, HISTORICAL LIBRARY (1:27:3-6)

Thus although "They say" Osiris made men quit cannibalism, Diodorus gingerly discloses, to the contrary, that the brutality behind the mystery meat is quite a bit more complicated. Key is the line:

... it seemed to their advantage to refrain from their butchery of one another ---Diodorus, HISTORICAL LIBRARY (1:14:1)

This says nothing about butchering the enemy of the state. The mysterious straw-man sales pitch spits out the giant fib that all men ate each other until the ridiculously sexy Frankenstein named Osiris came to town with his howling sultana. Festive reprieves are issued by he who claims such a right by way of his fraudulent proscription. This phony Lord of the Dead's faux taboo is against random cannibalism only. The tagged presentation of Diodorus continues his perilous disclosure, by his secret sacrificial thread which binds together his remarks about the unspeakable controversy surrounding the revolving tombs of Osiris:

The sacred bulls--I refer to the Apis and the Mnevis--are honored like the gods ... Red oxen, however, may be sacrificed, because it is thought that this was the color of Typhon, (i.e. Set, personified in Egypt's most challenging rivals---the notably red-headed Canaanites/Hyksos/Phoenicians) who plotted against Osiris and was then punished by Isis for the death of her husband. Men also, if they were of the same color as Typhon were sacrificed, in ancient times they say, by the kings at the tomb of Osiris; however, only a few Egyptians are now found red in color (i.e. red-haired or "ruddy"), and the majority of such are non-Egyptians, and this is why the story spread among the Greeks of the slaying of foreigners by Busiris, although Busiris was not the name of the king but of the tomb of Osiris, which is called that in the language of the land. ---Diodorus, HISTORICAL LIBRARY (1:88:4-5)

The Greek word βους means "ox," and here marks a reference to an Egyptian funerary human sacrifice called the Tekenu (tknw: tekenew), which was sewn inside a cow hide. Diodorus drops this clue earlier in his narrative:

Some say when Osiris died at the hands of Typhon (i.e. Set), Isis collected the members of his body and put them in an ox fashioned out of wood covered over with fine linen, and because of this the city was called Busiris. ---Diodorus, HISTORICAL LIBRARY (1:85:5)

The twisted Busiris thread in the Greek discourse about Egypt, was spun as aspersion against the popular cult of Serapis, and against the import of Egyptian religious thought in general. The Serapis cult worshiped a deity who was Osiris combined with the Apis bull, melded together into a fully humanoid form depicted with the face of Zeus. This composite deity translated Egyptian magical concepts about the unity (or mirror) equating the sacrifice victim with the god---a mystery first evident in how Apis was an elite member of the sacrificial class made sacred. The name Serapis derived from the amalgam [A]ser (Osiris) + [H]api (Apis-bull). The derogatory Greek slur "Busiris" (Osiris + Ox) was backed up with mythic reminders of how the Egyptians loved to sacrifice foreigners. The spin in the Greek national dialog which is tagged with this slur Busiris, was, like the slur itself, highly sarcastic and rhetorical. The most practical moral that could be taken from the Busiris tales, was the bad reputation Egypt had, being an especially dangerous place for foreigners in times of drought:

Herakles (Hercules) traveled across North Africa in his quest for the golden apples of the Hesperides. After Libya he traversed Egypt. That country was then ruled by Bousiris (Osiris was equated with Dionysus by influential Greeks) ... This Bousiris used to sacrifice strangers on an altar of Zeus (equated with Amun) in accordance with a certain oracle. For Egypt was visited with famine for nine years, and Phrasios, a learned seer who had come from Cyprus, said that the famine would cease if they slaughtered a foreign man in honor of Zeus every year. Bousiris began by slaughtering the seer himself and continued to slaughter the strangers who landed. So Herakles also was seized and rushed to the altars, but he burst his bonds and slew both Bousiris and his son Amphidamas (Amphidamas was actually the father in law of Eurestheus, the king of Mycenae who assigned Heracles his twelve labors; it is no accident that Amphidamas is more famously the son of the Thracian king Lycurgas (ILLIAD 6:130 etc.) who persecuted the worship of Dionysus).---Apollodorus, BIBLIOTHECA (2:5:11)

These are the same satirized themes which bring climax to the stories of Samson and Joseph---parallels which are, once again, no accident. But before the discussion returns to Goshen (i.e. Avaris), by way of Philistia, a sacred cow even more rare, must be inspected with great diligence. Plutarch's account of the origin of "the botch," is another tunnel painted along the main Busiris shaft:

But the great majority of the Egyptians, in doing service to the animals themselves, and in treating them as gods, have not only filled their sacred offices with ridicule and derision, but this is the least of the evils connected with their silly practices ... The notion that the gods, in fear of Typhon (i.e. Seth), changed themselves into these animals, concealing themselves, as it were, in the bodies of ibises, dogs, and hawks, is a play of fancy surpassing all the wealth of monstrous fable. The further notion that as many of the souls of the dead as continue to exist are reborn into these animals only is likewise incredible ... Others relate that the later kings, to strike their enemies with terror, appeared in battle after putting on gold and silver masks of wild beasts' heads ... Many relate that the soul of Typhon (Set) himself was divided among these animals. The legend would seem to intimate that all irrational and brutish nature belongs to the portion of the evil deity, and in trying to soothe and appease him they lavish attention and care upon these animals. If there befall a great and severe drought that brings on in excess either fatal diseases or other unwanted and extraordinary calamities, the priests, under cover of darkness, in silence and stealth, lead away some of the animals that are held in honor; and at first they but threaten and terrify the animals, but if the drought still persists, they consecrate and sacrifice them, as if, forsooth, this were a means of punishing the deity, or at least a mighty rite of purification in matters of the highest importance! The fact is that in the city of Heliopolis they used to roast men alive, as Manetho has recorded; they called them Typhonians, and by means of winnowing fans they dissipated and scattered their ashes. But this was performed publicly and at a special time in the dog-days. ---Plutarch: ISIS AND OSIRIS (71-73)

Here the more savvy travelers see the winnowing cradle in the rye, and expect that the tour of magical mystery Egypt is soon drawing to a close. The red heifer is a dead give away. Monotheism's entire divine revelation is the most holy refined earth-satire cosmically possible. The account of the Golden Calf tells how difficult it was to maintain a break with Egypt's Paganism; this meme repeats in Jeremiah's rebuke of the Tophet, which brings complete desolations on Tish B' Av---by the Babylonians and then again by the Romans. It appears to have escaped all concerned that the "reformer" Hezekiah, "finds," the "lost" writings of Moses---in the temple treasury---at a time when Judah enters into conspiracy with Egypt against an Assyria who will finally conquer her. Hezekiah does this at the same time he purges the temple of relics from Exodus. Problems comprehending the importance of these facts, still flow from a denial that Egyptian Paganism's prolificacy and longevity infected humanity with a systemic mental disorder not yet eradicated. Aaron's early peer-pressured symptoms were golden. Hungry Hezekiah might have believed he was purifying Monotheism while he cryptically reapproached the avarice of his Theban allies. Ezra, unable to completely cure the disease as Persia's pawn, could only doctor its symptoms. Yet trickster Ezra's satirical redaction of the record---warts and all---is an immunological college built to educate doctors, not salesmen. Note that the Septuagint Greek for Adam's third son Seth (Σήθ) is equivalent to the Greek form of the Egyptian god's native name. Adam's son Seth is an unvarnished reference to this brutal deity Set, whom the Greeks equated with their Typhon (Τυφῶν: called "Father of all Monsters"), for no people who escaped the human meat-yards of Egypt, would bandy-about this Dr. Mengele of a name Set to no purpose:

And Adam became intimate with his wife again, and she gave birth to a son, and she called him Seth (שֵׁ֑ת, šêṯ;) saying: "Divinity has planted (שָֽׁת־, šāṯ--laid, placed, i.e. planted) me another seed under (תַּ֣חַת, ta-ḥaṯ) Abel since Cain slew him to Seth (וּלְשֵׁ֤ת, ū-lə-šêṯ) ..." ---GENESIS (4:25-26)

This is the literal meaning that the so-called "literalists" ignore. The playful original Hebrew wording deliberately references the primitive beliefs which linked human meat sacrifice to vegetative fertility, but all in an undeniably negative context. The concise explanation is that the Bible makes no bones about the fact that the pre-Exodus ancestors of the Hebrews practiced these abominations, but the parables candy-coat it all beneath the sanitized spin in the later story of Joseph, and his near death experience at the hands of his own brothers. It is really not that daunting intellectually to decode the telescoping between the three main palimpsest time frames woven together craftily in these early GENESIS parables. The dawn of man is reflected in the era of the Hyksos, which is reflected in the era of the New Kingdom which prompted EXODUS. Adam and Eve eat the cannibal feast near dawn in a re-magnification compounded after the taboo practice had magnified to malignancy in Egypt's cults. The farmer Cain killed the shepherd Abel in a New Kingdom focus, but the Hyksos who conquered lower Egypt, and worshiped the god Set, were certainly no angels:

...Cain slew him, to Seth, also to him was born a son, and he called his name Enosh, then people began to call upon the name Yahweh ---GENESIS (4:25-26)

Key here is the fact that the name Enosh means "mortal-man." All mankind is born under Seth into a species doomed to a nasty extinction. Therefore people begin to call for salvation from the true, one and only God, who can ensure their survival. They call to Yahweh because burying sacrificed heads in the plowed ground is not really a sane or effective way to make grain grow. Only sane government can save man from extinction. This brings the discussion back for another loop around, past the guided tour's red heifer of a climax. However there are a few final exhibits to ponder, in the desolate hall of Pagan horrors, before arriving at the trickster's sacred cow of an enigma, pampered in the startled main gallery.

THE BIBLE FOR ZOMBIES

Wednesday, March 5, 2014

A GLUTTON FOR PUNISHMENT

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