O HOLY FIRING OF ROME (further notes)

further notes to post thread:

O HOLY FIRING OF ROME 

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Further Notes:

1: Compare KORAN (3:45-59) with JOHN (1:14), and ponder how one does indeed resolve the deep, facetious interplay, that takes the dusty clay bird miracle from the THOMAS INFANCY GOSPEL, and ties it into the wet clay inside Mary's womb. The KORAN speaks in the same rhetorical voice as the TANAKH and NEW TESTAMENT---a scholastic voice that deliberately prompts the student to think outside the bounds of surface meanings. Who could expect God to have a more important word task than His passionate indictment of the irreligiosity of religion.  

2: Thus monogenous is not properly defined simple as "only begotten," but must include "one of a kind," "one-of a genus": a phrase capable of evoking both the ordinary, as a single example of a larger group or class, but also the exemplary, as in a paradigm example, both acme and mean, as in the paradoxical English euphemism: "one of a kind"---both irreplaceable, and the perfect effigy. Josephus did not work his literary revelations with the word monogene in a vacum. The construct had a potent cultural legacy in Greek myth, religion, and philosophy.

There are three early significant uses of the Greek μονο-γενή construct. The first is in Hesiod's THEOGONY (404), where Hecate, the goddess of magic, religion, and childbirth, is the only child (μουνογενής --- mounogenes) of the Titan Asteria, and on this account Hecate is also the favorite goddess of Zeus, though Hecate was not Zeus's offspring, but of Titanic birth. Two later notable uses are found in the nearly contemporary works of Heredotus and Plato. In HISTORIES (2:79) Heredotus uses the term to describe the mythic boy Maneros as the μουνογενέα (mounogenéa) of Egypt's first king Menes (Pharaoh Narmer). Much later, Plutarch, in his essay ISIS AND OSIRIS (17) points to this, as the very juncture in the Pagan word, where the root of Man meets the cult Menu (or Egyptian god Min and his vapid diet), within the disgusting cannibalistic fertility cults, founded by human traffickers of the eastern Mediterranean, toward the beginning of the Bronze Age. One is vacant if they reject consideration of some sort of a pre-Trojan War relation to the Latin manes (ghosts--underworld spirits) and the munera (blood offerings they were due from the living. Here united Egypt's Menes (Narmer), meets to drink and feast with the child eater King Minos of Minoan Crete. Here the cults of Dionysus meet the cults of Osiris (see ISIS AND OSIRIS 13, 28, 34-37; Heredotus HISTORIES 2:42, 2:144). Thus Plutarch tells that Maneros, (whom he says was also named Philistinus), was a son born of Astarte (i.e. Tanit), by her marriage to the King of Byblos. Plutarch describes how this boy Maneros was killed by Isis during her quest to bring Osiris back to life. Heredotus gives the sanitized version of the Pagan rhetoric, which describes the yearly songs of lament for the dead child Maneros, in their context of a mourning for the passing of summer. Plutarch describes these so called fertility rites in their openly debased, Bacchic form, of drunken revelry and abandon, wherein erotic pleasure in meat, and the eros for the man-flesh, is indulged without rational limits, in a quest to investigate the fertility cult boy-object Man-eros, and thereby experience, if only fleetingly, the illusion of liberation from mundane existence, while exercising prerogatives forbidden among societies of rational mortal men. While the adherents to these beliefs were, and still are, largely cognizant of the insanity of their quest and doctrine, vis a vis the defined role of Dionysus as the god of divine madness and drunkenness, they don't appear to have ever grasped the very sad and terminally sterile nature of their inane fertility rites. Plutarch admits, that the elite levels of the Mystery Cults are naught but an method employed by the powerful, to secretly behave in league, like lawless gods who feed their powers and pleasures off the exploited lower classes:

They also recount that this Maneros, who is the theme of their songs, was the first to invent music. But some admit that the word is not the name of any person, but an expression suited to men who drink and feast together: "This way to our destiny of conspicuous prosperity!” (καὶ θαλειάζουσι πρέπουσαν ‘αἴσιμα τὰ τοιαῦτα παρείη:), 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, is carried around in a chest, is not a reminder of what happened to Osiris, as some assume; but it is to urge them, as they contemplate it, to use and to enjoy the present, since all very soon must be what it is now and this is their purpose in introducing it into the midst of merry-making.

---Plutarch ISIS AND OSIRIS (17)

Those who adhere to this philosophy view it as realism, while they equate their selfish insanity with soundness of mind, like a clueless cancer cell bent on increase, outside of its originally designed function, within the society of cells that form the organism of which it was once a healthy part. The earliest high-brow use of monogene is made by Plato in TIMAEUS (31b & 92c) where Plato uses the term to describe the unity of a hierarchical universe as the 'throne' of an ultimate Monotheos or Godhead. Plato formulates the Socratic rejection of Pagan irrationality, embodied in the rational rejection the magical social terror that the elite priesthoods and mysteries, employed to maintain and increase iniquity. Thus Plato speaks of a uniquely-born heaven (μονογενὴς οὐρανὸς --- monogenes oὐranὸs); the following neglected passage deserves repeating:  

Are we right, then, in describing the Heaven as one, or would it be more correct to speak of heavens as many, or infinite in number? One it must be termed, if it is to be framed after its pattern. For that which embraces all intelligible Living Creatures could never be second, with another beside it; for if so, there must needs exist yet another Living Creature, which should embrace them both, and of which they two would each be a part; in which case this Universe could no longer be rightly described as modeled on these two, but rather on that third Creature which contains them both. Wherefore, in order that this Creature might resemble the all perfect Living Creature in respect of its uniqueness, for this reason its Maker made neither two Universes nor an infinite number, but there is and will continue to be this one generated Heaven (μονογενὴς οὐρανὸς), unique of its kind. Now that which has come into existence must needs be of bodily form, visible and tangible; yet without fire nothing could ever become visible, nor tangible without some solidity, nor solid without earth. Hence, in beginning to construct the body of the All, God was making it of fire and earth. But it is not possible that two things alone should be conjoined without a third; for there must needs be some intermediary bond to connect the two. And the fairest of bonds is that which most perfectly unites into one both itself and the things which it binds together; and to effect this in the fairest manner is the natural property of proportion. For whenever the middle term of any three numbers, cubic or square, is such that as the first term is to it, so is it to the last term, and again, conversely, as the last term is to the middle, so is the middle to the first,—then the middle term becomes in turn the first and the last, while the first and last become in turn middle terms, and the necessary consequence will be that all the terms are interchangeable, and being interchangeable they all form a unity (ISAIAH 41:4, 44:6, 48:12. MARK 10:31, LUKE 13:30, MATTHEW 19:30, REVELATION 1:8, 1:17, 2:8, 3:14, 21:6, 22:10-15, MATTHEW 20:1-16) Now if the body of the All, had had to come into existence as a plane surface, having no depth, one middle term would have sufficed to bind together both itself and its fellow-terms; but now it is otherwise: for it behoved it to be solid of shape, and what brings solids into unison is never one middle term alone but always two. Thus it was that in the midst between fire and earth God set water and air, and having bestowed upon them so far as possible a like ratio one towards another—air being to water as fire to air, and water being to earth as air to water—he joined together and constructed a Heaven visible and tangible.

----Plato TIMAEUS (31a-32b) 

Whereas Israel lay sandwiched between the world of the Persians and Greeks, it is not rational to divorce this early account of a Monotheos who is Creator, from the Hebrew account of GENESIS, which was redacted in the same Persian Imperial Period. The resemblance between Plato's Four Living Creatures, and those of EZEKIEL (1:5-28), and REVELATION (4:6-8), can not be denied. While EZEKIEL dates itself circa 570 BC, the prophet's satirical views of the expected restoration can never have shined favorably upon the Persian sponsored Second Temple. It is certainly interesting that two centuries later, when Plato founded his Academy at Athens circa 370 BC, large amounts of Persian funds were being funneled into Athens, to groom the Athenians as new allies against Sparta, which had attacked Persian possessions in Asia Minor. Moreover, the then reigning Shahanshah Artaxerxes II, had lost Egypt, where there were already sizable communities of both Greeks and Jews long before Alexander. Thus it is not too difficult to connect the dots which tend to confirm the identification of Artaxerxes II with the Ahasueras of ESTHER, and which perhaps better explain his persecution of the Jews of Susa and Persepolis, who may have suddenly been viewed as an information security threat, if not an outright fifth column. ESTHER is notable as the only book in the TANAKH with no mention of God (Yahweh)---a fact that supports the latest possible date for its composition. The early spring festival of Purim, with its wine drinking, revelry, and masquerading, bears a striking resemblance to the Urban Dionysia of early spring---i.e. the Greek civic festival of Dionysus. 

Plato concludes TIMAEUS with another high-brow Monotheistic spin on the concept of monogene, after a critical finale every bit as satirical as EZEKIEL's fabulous critique of the dreams of Second Temple Israel. Plato's anti-Pagan spoof is acerbic. In contrast to the accurate successive origin of species given by GENESIS, Plato poses a devolutionary transmigration of souls, as a commentary on the fall of man. Plato's take on Pythagorean metempsychosis does indeed define the dilemma of the human condition in the universe, and the cosmic mystery is truly every bit as sad and quacky as the cartoon literary surface it is varnished with:

The wild species of animal that goes on foot (i.e.--the Beast who marches the world to war for gain) is derived from those men who have paid no attention at all to philosophy, nor studied at all the nature of the heavens, because they ceased to make use of the revolutions within the head, and followed the lead of those parts of the soul which are in the breast. Owing to these practices, they have dragged their front limbs and their head down to the earth, and there planted them (and the editor is here inspired to add that such a species will never attain life in the heaven, i.e.---space; even after the atmosphere has blown off, this rock will remain the prison of such a devolver), because of their kinship therewith (i.e.---'they are soiled'); and they have acquired elongated heads of every shape (with no mean reference to the swelling hard head afflicted with Priapism between the legs, which the elite Beasts with the large harems use to think with---sexualized dominance and the food chain their two overarching paradigms of existence), according as their several revolutions (their wheels within wheels---the orbits of the higher mind) have been distorted by disuse. On this account also their race was made four-footed and many-footed (herds at war, the the great armies as massive centipedes), since God set more supports under the more foolish ones (here Plato has focused the entire cipher to call out at Artaxerxes II as the "world's biggest fool," with the biggest army), so that they might be dragged down still more to the earth (ISAIAH 14:4-15, EZEKIEL 28:1-19, REVELATION 12:9). And inasmuch as there was no longer any need of feet for the most foolish of these same creatures, (the elite members of the Pagan cults and mysteries who made policy, and the emperors like Artaxerxes II, no longer took to the field, but employed mercenaries, and watched the battle from afar) which stretched with their whole body along the earth (Imperialist snakes---animals sacred to the Egyptians and to the most cannibalistic cults; central to Dionysian cult initiations---especially in Asia Minor) the gods (belief in Pagan nonsense) generated these footless and wriggling upon the earth (snakes are here in Plato just as accursed as in GENESIS). And the fourth kind, which lives in the water, came from the most utterly thoughtless and stupid of men, (satirization of the lowest classes) whom those that remolded them (the Pagan elite) deemed no longer worthy even of pure respiration, seeing that they (the Pagan elite Beasts) were unclean of soul through utter wickedness; wherefore in place of air, for refined and pure respiring, they thrust them into water, there to respire its turbid depths (the misery of the lowest classes submerged in a sea of Pagan mind-control delusion). Thence have come into being, the tribe of fishes and of shellfish and all creatures of the waters, which have for their portion the extremest of all abodes in requital for the extremity of their witlessness. Thus, both then and now, living creatures keep passing into one another in all these ways, as they undergo transformation by the loss or by the gain of reason and unreason. And now at length we may say that our discourse concerning the Universe has reached its termination. For this our Cosmos has received the living creatures both mortal and immortal and been thereby fulfilled; it being itself a visible Living Creature embracing the visible creatures, a perceptible God made in the image of the Intelligible (i.e. thought, personality, and eternal laws---apprehensive by the mind only), most great and good and fair and perfect in its generation—even this one Heaven sole of its kind (εἷς οὐρανὸς ὅδε μονογενὴς ὤν).

----Plato TIMAEUS (91e-92c) 

3: Bethlehem means "House of Food," or "House of Meat," or "House of Bread." In the syncretic Pagan Mysteries of the First Century, Chronos was identified with the filicidal head Titan Chronus (Pliny: ISIS AND OSIRIS 32). Chronus ate his own children; to the Romans he was Saturn; in the Levant and Carthage he was Baal-Hamon and Molech. Here, the Biblical Tophet in Gehenna---which Jesus testifies was thriving in His days---meets the degenerate palate of the Roman slave empire. Same Amalek, different day. The citizenry based foundation of Olympian Paganism made moral advances beyond the earlier substrate of cannibalistic Pagan magic, and can be compared with anti-cannibalism advances Hinduism made with the reformations of Ram and Sita, however a progressively unhealthy concentration of wealth, that coincided with a penetration of the Mysteries into all levels of society, had a devastating effect on Western morality. This immorality reached a crescendo as the Roman Republic morphed into an Empire ruled by a faux divine Imperial House of human traffickers. The mysteries of Cybele, Dionysus, Orpheus, and Mithras, all were based upon costumes tailored from the East. In these cults, Chronos, as personified temporal time, was an initiatory step towards Aion, the personification of the eternal time that turned the Zodiac. When, in his inspired remedy, Josephus alludes to the prohibition against revealing the name Yahweh, Joe uses the word θεμιτός, which is the dogmatic term specifically used to describe what is “lawful” in the doctrinal charters of the Mystery cults. The grind to the double edge on this use, can be compared with the sharp tongue in MATTHEW (2:16), where the word Magi in the first line may be taken to refer to the Adiabene Zoroastrians who converted to Galilean Judaism, while the use of magi in last extracted line may be taken to refer to magicians of Pagan Mysteries like Mithraism, and the many other variations on the Dionysian disease. It is perhaps appropriate to mention that as this note is written, Tanzania has moved to outlaw witch doctors, whereas ritual killings of albino children are alarmingly on the rise. In 2015, albino body parts fetch $600 each, while an entire albino body is worth up to $75,000. Albinos in Tanzania are merely a conspicuous example. The trafficking and consumption of human children is still big business on planet earth.    

O HOLY FIRING OF ROME (part three)

continued from part two

(add link)

When Josephus crafted his divinely inspired (and quite deadly) spoof of the Pagan Mysteries, Joe buried all the blood and gore in his sophisticated literary subtext. Thus the Danielian provenance of the revolt against Rome is taught in the synagogue, by the Harvest-Lord of the Sabbath, as the season for threshing returns:

HEALING  THE  WITHERED  HAND  ON  THE  SABBATH

Having departed from there He entered their synagogue, and beheld a man who had a withered hand (i.e. a hand unable to fight), and so they might accuse Him, they asked Him: "Is it lawful to heal on the Sabbath?" ... Then He says to the man: "Stretch out your hand!" (Ἔκτεινον τὴν χεῖρά σου --- Ekteinon tēn cheira sou!) And he stretched it out (καὶ ἐξέτεινεν --- kai exeteinen), and as healthy as the other, it was reestablished (ἀπεκατεστάθη --- apekatestathē).

---MATTHEW (12:9-13) 

THE  PERIL  OF  SEIZING  MR.  MAACHAH  ON  THE  SABBATH

Then Jesus went with them to a place called Gethsemene ... And He says to the disciples: "Sit here while we go; over there I will pray." And having taken with Him Peter and the two sons of Zebedee, He began to be sorrowful ... (soon Jesus hears the approach of one thousand men at arms, with--according to JOHN 18:12---a "cohort" σπεῖρα of 600 Roman soldiers at the forefront, led by a χιλίαρχος "chiliarchos"---the "ruler of a thousand." Jesus seeks escape to fight another day, and exclaims): "Rise up and let's go! Look! Those who betray Me draw near!"... (But Judas brings a small force of Temple police into the heart of the Galilean camp, and sneaks them past the other disciples, to the place where Jesus is with Peter and Zebedee's sons---James and John. Judas leads the Temple police to Jesus, and when Jesus is seized, one of the three disciples who are with Jesus, (i.e. either Peter, James, or John) lobs off the ear of the High Priest's servant, but before they do, the variant in LUKE 22:49 implies at least two of them control a sword: ἰδόντες δὲ οἱ περὶ αὐτὸν τὸ ἐσόμενον εἶπον αὐτῷ, Κύριε εἰ πατάξομεν ἐν μαχαίρᾳ "Moreover those around Him seeing what was unfolding said: "Lord should we strike with sword?" where the stylistic lack of an article before a singular (not a single) "sword" (machairē), unites all the variants.) Now discern: one of those with Jesus stretched out his hand, (ἐκτείνας τὴν χεῖρα --- ekteinas tēn cheira --- which is the same formula Jesus recites, to command and heal the withered hand on the Sabbath, at the beginning of his movement in MATTHEW 12:13 and MARK 3:5, which, in turn, is ultimately a reference to the hardly paradoxical, holy-war doctrine of the pious yet practical priest Mattathias, great grandson of Hasmonaeus, found in 1 MACCABEES 2:27, 2:41: "Let everyone who is zealous (ζηλῶν) for the Torah and stands by the covenant follow me ... On that day they decided if anyone attacked them on the Sabbath they would defend themselves." Thus lay the great roots of sublime subtext, which nourish the account of the disciple in the garden on the Sabbath, who: "stretched out his hand," then---:) drew his sword and struck the servant of the High Priest, cutting his ear off of him. Then Jesus says to him: "Return the sword of you to the place of it, for all those who take sword will certainly perish by sword." 

---MATTHEW (26:36-52) "sword" μαχαίρᾳ (machairē)

The last line (πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρᾳ ἀπολοῦνται), is most famously paraphrased with the definite articles added: "He who lives by the sword dies by the sword." This epic moral cuts through key threads of the narrative in essential and yet unexpected ways. Now discern, that it is only the version given to the after-supper, Sabbath-stroll-in-the-park detail of JOHN (18:10), which identifies Peter as the disciple whose sword cut off the High Priest's servant's ear. This sets up the comic relief whereby Peter's Galilean accent is heard in the courtyard of the High Priest. Later, in ACTS, the Gospel's literary puzzles slash these same swords up into another episode of Galilean rebellion, in which thunderous James plays lead blade. The central tree of the Gospel cross-word reveals that the Zebedee brothers were cousins of Jesus (compare MATTHEW 27:56 with JOHN 19:25 and MARK 15:40, cf. MATTHEW 20:20-24). Moreover this extended family of Jesus was evidently of some importance in the Galilean fishing industry, hiring employees from outside the family (MATTHEW 4:21-22, MARK 1:19-20, LUKE 5:4, JOHN 21:1-5). A full decade after Jesus's cousins, John and James Zebedee, escaped the sword-fight in the garden night, there came the final episode of resistance for cousin James. Zebedee's blood was taken in a sick, public, daytime entertainment spectacle, bankrolled by a later Herod, under a later Caesar. Here the three main families of the Gospel drama meet in the amphitheater. Apparently fond of wearing the latest stiff Kushan leather suit, sprinkled heavy with regal accents of bright precious metal (στολὴν ἐνδὺς ἐξἀργύρου πεποιημένην πᾶσαν ANTIQUITIES 19:8:2), Herod the Great's grandson Herod-Agrippa I, took-in the destruction of the cousin of Jesus, beneath an idol of Julius Caesar's great-great grandnephew Claudius: 

Κατ' ἐκεῖνον δὲ τὸν καιρὸν 
ἐπέβαλεν Ἡρῴδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας 

ἀνεῖλεν δὲ Ἰάκωβον 
τὸν ἀδελφὸν Ἰωάννου μαχαίρᾳ

Moreover that was the time (i.e. the reign of Claudius Caesar vis a vis ACTS 11:28),

Herod the king extended his hands to injure some who belonged to the assembly, 

moreover taking (doing away with, executing) James, 
the brother of John [by the] sword (i.e. in the arena).

---ACTS (12:1-2)  "sword" μαχαίρᾳ (machairē)

James of Zebedee lived by the sword; James of Zebedee died by the sword. The literary set up is written into MATTHEW (26:52), where James is with Jesus in the garden on the Sabbath; the literal execution is the end of James at the arena's center stage, in ACTS (12:2). Bloody truth is understated with a literary wink and a nod. Who dare deny God His right to inspire great literature? Let that daring one collect their wages. Do not bite the coin---it's loaded. It is a rite of human meat and blood. But whose meat and blood? When, how, and why? Whoever has ears to hear ought to listen, carefully. In the world of the Gospel, the word "assembly" (ἐκκλησίας ekklēsias) denoted a democratic gathering (Heredotus HISTORIES 3:142, ACTS 19:32, 19:39, 19:41, MATTHEW 20:23-30). The "church" Jesus established was a democratic call to action, in a life and death fight against an insane Pagan tyranny. Someone's lying Lord, kumbaya.  

The play in the original chosen Greek words, their given order, and some convenient restraint in the use of definite articles, speaks*:

  

πάντες γὰρ οἱ λαβόντες μάχαιραν 

ἐν μαχαίρᾳ ἀπολοῦνται

All indeed who take sword (machairan)

By sword (machairē) will perish

 ---MATTHEW (26:52)  

☞ (Note that the article-heavy Greek of the Gospel, gives no articles for the machaeri.) ☜

(cf. REVELATION 13:10, GENESIS 9:6, JEREMIAH 15:1-7)

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ἀνεῖλεν δὲ Ἰάκωβον 

τὸν ἀδελφὸν Ἰωάννου μαχαίρᾳ

Moreover [Herod] took (seized, did away with) James

The brother of John Sword (machairē)

---ACTS (12:2)

☞(Note how here the lack of both preposition and article mocks a Gladiator's surname with the word machairē; one could call him: angry "John Sword," or: happy "Mr. Maachah*." Soon, again in a bloody arena, Herod Agrippa takes a mortal blow from an Angel of the Lord; ACTS 12:23 uses the word ἐπάταξεν to describe this "strike" at Herod as if by sword---the same verb used to describe "striking" off the ear in MATTHEW 26:51.) ☜

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Rest assured that no one is suggesting that assassination, arson, or non consensual iconoclasty, be adopted in any uneasy assembly of any incorporation. However, it is still a fact, that no mainline denomination, ever currently champions the statement from Jesus quoted next---neither during their Sunday services, nor in their regular Sunday School catechisms. As a consequence, all these mainline institutions sell a whitewashed Jesus, whom they resculpt via an ancient imperialist spin of magical doctrines, and hence all practice a ritual of fraudulent communion, whereas the Savior truly bares his unvarnished Divine soul when He states:

Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν·
οὐκ ἦλθον βαλεῖν εἰρήνην 

ἀλλὰ μάχαιραν

Do not think that I came to bring peace to the world

I did not come to bring peace (eiréné)

But rather a sword (machairan)

----MATTHEW (10:34) 

(This deep wordplay of hue contrasts, is only shuffled into MATTHEW. God's medicine is delivered via the uniquely begotten whose consumption became a Pagan industry.)

Note that it is again only in MATTHEW, that one hears the following compliment, which is full on direct contradiction, if rendered into very simple English: 

μακαριοι οι ειρηνοποιοι 
οτι αυτοι υιοι θεου κληθησονται

Happy (makarioi) are the peacemakers (eirēnopoioi)

For they shall be called Sons of God  (huioi theo)

---MATTHEW (5:9)

("happy" or 'blessed': μακαριοι --- makarioi, pronounced mak-ar-ee-oy)

("knife" or 'sword': μάχαιρα --- machaira, pronounced makh'-ahee-ra) 

Here, to buttress their coo-coo doctrine, the literalists must mince the original words, and translate the masculine Greek: υιοι θεου --- "Sons of God," with the inaccurately neutered English: "children of God," because their filicide cult deity has a fertility issue of only one son, whom must nevertheless be killed for their feast and still feed them all, whereas the deity their dogma sells is such a loving and compassionate libel against the Almighty chef. Despite this shallow quackery of theirs that misrepresents the Divine as a filicidal cook, the text in Greek literally says: "Sons of God," masculine, plural. So much for the honesty of those who profess to present the literal interpretation of God's WORD. 

Members of the elite intelligentsia have been lying to the common man about God's WORD for a very long time. The Scripture was translated from Greek into Latin and presented in Latin to non Latin speakers. The English words clergy and laity come into Modern English from the Middle English clergie and lewed. The term clergie was not only used to indicate an official member of Church staff; clergie was also used to describe someone, who though not a Church official, was nonetheless literate in Latin. The Middle English term lewed could mean either a layperson, or any person who was illiterate in Latin, most often someone completely unlettered. The provenance of the English term layperson, thus has the historical connotation of an "illiterate person"---but most specifically a person illiterate in the official Roman Church translation of God's WORD. The information gap within which the doctrinal spin on the WORD was concocted, increases by a quantum level, in the great space that intervenes between the official Latin translation and the original Greek and Hebrew in which the texts are authentically  composed. 

Now when the so called literalists present MATTHEW's words about "peace" to laypeople who have no clue about the original Greek text, nor its literary context, then there appears to be some very contradictory intent on the part of Prince of Peace Jesus. Yet no one minds, because they are so hypnotized by a long standing tradition, of bling and ritual that orders their life from cradle to grave, that they have had all their religious chutzpah surgically removed, as though it were an appendix, or gallbladder---or perhaps foreskin for a most ironic simile. Yet, when one instead believes the WORD OF GOD is more important than the dogmas and rituals of men, and makes the effort to seek and find, to knock and open, then one hears that freedom isn't free, and peace is delivered by the point of a sword. The Sermon on the Mount recruits the Messianic army. The Beatitudes is the roster that describes those who enlisted. Here the Galilean's own happy-sword rhetoric, cuts right through the Roman propaganda. "Peace" was Rome's great justification for Imperial violence and thievery. Academia still props up this Tiberian façade today. The so called "Pax Romana," or "Augustan Age," was among the most violent in history, with Rome expanding her borders, reach, and control, by force of arms, by the most torturous punishments, and by Pagan magical mind control. All the great achievements of Rome's Imperial infrastructure were built with booty taken by violent means, with the most exacting labor preformed by people who were themselves taken as human booty, and put into slavery---the sin of the world. The Divinely ordained human victory Galileans won against the rabid Pagan magic at the core of this sham "peace," is almost entirely erased and belittled by the hypnotic agenda of the so called literalist dogma---which is not an agenda to teach the language of the WORD OF GOD to the laity, but is instead an agenda that orders the illiterate ones to: "kneel," "now sit," "now stand," "now kneel," "sit,"  "kneel," "stand," "sit," etc. 

The Galileans were the Zealots. Jesus was their most important leader, due in no small means to the great rebirth of the movement in the generation of Josephus, the General of Galilee, who brought God's war against Pagan values to a crescendo in Rome. THE BIBLE FOR ZOMBIES by Lehan MacAdam begins to explain how Josephus wrote all four Gospels, channeling the very same inspired literary style via which the Old Testament of the Bible was itself compiled and redacted---a style of revelatory riddles posed by the many deliberate faux-contradictions between the contents of the different titles in the corpus. These discrepancies are honed to write an epic esoteric subtext in the space intervening between the competing works of this, the most holy of all collections of texts. The author, Josephus, was the General of Galilee when the Galilean hosts freed Judea from Rome. 

One way Josephus makes plain his industrious pseudonymity, is by splitting the essential facts between his variant pseudonymous voicings of the history. Thus the size of the military force that apprehends Jesus is not made plain until the Latin word "cohort" σπεῖρα, and Greek word "chiliarchos"  χιλίαρχος are voiced in JOHN. In this regards, the historical works ANTIQUITIES and WARS, which Josephus penned under his Flavian freed-name, are equally important vehicles, whereby Joe shuffles the cardinal facts that solve the Gospel riddles. James of Zebedee's death by the sword is a key exhibit of this interdependence. The same Greek word for "sword" is used both for the blade that cuts off the ear in Gethsemane, and also for the blade with which Herod kills James of Zebedee. This word is μάχαιρα (machaira: pronounced makh'-ahee-ra). It is a specific class of sword---a short dagger used for slaughter. Indeed, in Modern Greek, this word machaira is used generically for "knife," (so: 'look out old Mac, ease back'). Outside of the arena of violent popular entertainment, and onto the First Century street, the machaira was typically a weapon of ambush and revenge. In the theatre however, this short-sword was famous as the only weapon wielded by one of the most skilled of all the classes of gladiators, called the Dimacherus, for his two short-swords, with which he cut up many opponents who were much more heavily armed and armored than he. The key to James of Zebedee's death in the arena, is found in ANTIQUITIES: 

He (Herod Agrippa) also showed his magnificence in the arena, with his great number of gladiators; and there it was that he exhibited so many combatants, in order to please the spectators; no fewer indeed than seven hundred men to fight with seven hundred other men, and [Herod] allotted all the malefactors who he had for this exercise (i.e. Herod-Agrippa scheduled all the "criminals" in his custody---like John of Zebedee---for public destruction in the arena), that both the malefactors might receive their punishment, and then out of this function of war, the satisfaction of peace would be born (τὸ πολέμου δ᾽ ἔργον γένηται τέρψις εἰρήνης ---: ashen sarcasm piled high here in a Vesuvian simile). And thus were these criminals all destroyed at once. (τούτους μὲν οὖν πασσυδὶ διέφθειρεν---: note the jaded yet accurate view of the Roman world's concept of "Peace," which the Latins attributed to their Pagan goddess "Pax;" she was the "Eirene" or "Irene" of the Greeks, often depicted in possession of the child named "Ploutos," which in turn means "Wealth-giver"---an infantile to pubescent form of Pagan death given to the god Hades).

---ANTIQUITIES (19:7:5)

The seeker is given security in connecting these dots by the further call and return. It is only via this thread of collation, linking these elements shuffled between MATTHEW, ACTS, and ANTIQUITIES, that one of the most troublesome riddles in LUKE is solved. Jesus poses this riddle to stipulate His final definition of the liturgy that brings life to His memorial services. This most serious of all the instructions at the Lord's Supper, reveals His institution of a New Passover feast, to work an exodus out from servitude to Roman Pagan magic---right before His posse regroups in Gethsemene: 

THE  RIDDLE  OF  A  TWO  SWORDED  JESUS

And He said to them: “When I sent you with no purse, or pack, or sandals, did you need anything?” And they said: “Nothing!” (because they were the Galileans, given many epithets by Josephus, including: the Robbers, the Dagger-men, the Zealots, the Sicarii). Then He said to them: “But, any who now has a purse, let him dispense it, and do the same with the pack, and he who is without them, he must sell his cloak and buy a sword. I say to you truly, that this---what has been written (in the WORD, at ISAIAH 53:12)---must be fulfilled in Me: “And He will be counted among the lawless” (i.e. He will ironically be thought of as criminal for enforcing God’s WORD against the Pagan cannibals). And these things are indeed fulfilled in Me.” Then they said: "Look Lord---Swords here! Two!" And He said to them: “Fitting it is." (i.e.--: 'it is enough to accomplish the work, and the work is worth accomplishing by this means.')

---LUKE (22:35-38)

Here LUKE, gives the last word on the sacramental communion table. Please do go and check the Gospel text; this is indeed the final course of the bloody Lord's Supper. If anyone doubts that Josephus, or his say, uncle Jesus, were uniquely conceived, then they need only ponder the depth of irresistibly virulent literary sophistication that documents their footprints upon this planet. Here in LUKE, the seeker does indeed find a reference to the Dimachaeri of the Roman gladiatorial arena, whereas the Zealots overcame the elite Pagan cannibals of Rome with asymmetrical victories in the Imperial theater, using skill and tactics similar to those of a Dimachaerus. However, a simile Divinely inspired, does not rest in the bloody mundane, for it soars in and vaporizes from a higher cosmic order.    

ABOVE: Gladiator type called DIMACHAERUS --- the "TWO SWORDED" fighter: from Greek δι•μάχαιρος  ☛ "DI•MACHAIROS." Compare the wording: μάχαιραι ••• δύο ☛ "MACHAIRAI ••• DUO," given in the original Greek of the Jesus Two Sword Riddle: LUKE (22:38). The illustration is restored from a sculpted relief of the early Roman Imperial Period. The Dimachaerus in this relief wields two sickle shaped sicae, which were designed for quick gutting and decapitation. These sicae are the "daggers" for which Josephus named those who were Zealots for the WORD---the very "Sicarii." Their blades were double edged and razor sharp. Thrusts of the concave blade-edge made broad stabs and slashes; its broad arc could be jabbed clean into a body just like a straight dagger, but its wide cutting punch, devastated many more volumes, of veins, of sinew, and of flesh. When pulled out from deep inside the victim, the tissue damage was of monstrous angles. On the other hand, concave-blade swipes, when  executed powerfully, did cut clear through limbs and necks. Despite any disinformation effort to the contrary, there is absolutely no doubt that the acrobatic Dimachaerus was a popular gladiatorial act in the First Century, thanks to the evidence of a Patrician sport pamphlet, which happened to be reproduced in a graffiti for Plebian perusal, most probably by a gambling enterprise. The dating of the graffitied pamphlet is certain, because it was uncovered on a street of Pompeii. This graffiti, now in the collection of the Museo Archeologico Nazionale Naples, tables among its billings, the battle between a Dimachaerus and Hoplomachus on the Ides of May---definitely more than three months before the 79 AD eruption of Vesuvius.

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Many will cringe at any suggestion that Jesus was part of military movement. Either they have not read the Old Testament prophets, or else they are not fit to tell difference between a duck and an elephant. With a doctrine as quacky as that of the literalist, continually quacking in one's ears, something much bigger than has been properly explained by one's well quacked catechists, goes very easily misidentified. The so called literalist doctrine, is a very aged, yet scholastically fraudulent patina, of hypnotic layer upon layer of pasted on quackery. In contrast, the JOHN Gospel defines Jesus as the sobering "WORD OF GOD" made manifest---brought to life in humanity. This WORD OF GOD is God's collected Holy Scriptures, with all the riddles that the anomalies in their collation composes. This Old Testament seed of Jesus contains more than 285 instances which address God by the occupational title: "YAHWEH OF THE ARMIES"---often translated: "LORD OF THE HOSTS." Now if the Divine Father of Jesus is the just trump-master over such violent ceremonies, then on no sacred grounds can one discount the equation:  "Like Father Like Son."

YAHWEH  PRODUCES  THE  PROMISED  SON

        

The Greek word μονογενοῦς (monogenḗs; pronounced: mon-og-en-ace'), whenever applied to Jesus in the Gospel, is almost invariably translated as "only begotten [son]." This exclusive translation has been important to "literalist" doctrines which propagate the Gospel commercially:

For God so loved the world 

 That He gave (ἔδωκεν) His only begotten (μονογενῆ: monogene) Son 

So that every one who believes in Him does not die

But has life eternal

---JOHN (3:16) 

(the verb ἔδωκεν not only means "gave," but its meanings also range into "produced," as the use of the form ἐδίδου in MATTHEW (13:8) testifies.)

Doctrines that sell the idea of salvation through ritual mass sacrifice, have so corrupted the analytic thought processes of the literalists, that they can not hear how the Divine inspiration at JOHN (3:16) mocks their magical paradigm. The virility of the Danite 'genotype' of Galilee, puts the witless shenanigans worked by the drooling groupies of Isis and Osiris to shame. The salvation equation, can only be understood in a sane and moral manner, if recognized as the metaphor of a sober reality compact, delivered within an historical context. The literalist tradition bewitches, via a zombie doctrine that libels the universe's one God, with worship that defines the one God as immortal high priest of a child sacrifice cult, who perpetuates His personal filicide ritual, in order to share His immortality with those who partake in theatrics that conjure up the sacramental mystery meat of His son---tortured to death for the ease of the magic circle that literally eats His flesh.  

Those worthy to receive the truth should emulate the anti-magic aim in the satire's mocking, not ape the magic that the satire mocks.

The literalist libel against God stands whether or not the bewitched zombies are conscious enough to perceive their idolatrous error. Forgive them Father for they know not what they eat. By longstanding tradition, the zombies are too spiritually and intellectually comatose regarding their torture flesh-feast, to be disgusted or concerned about the explicit filicide ground to the doctrine that binds both them and their own vulnerable offspring. Thus how could they be expected to comprehend, that the revealed destiny of humanity in the WORD OF GOD, dictates, that the city which embraces the Tophet instead of the promise, must itself suffer the fate of the child consumed by the Tophet. Man is a creature, of an ecological niche, determined by the power of creation. In a manner that is wholly unique to his species, mankind's survival is entirely contingent upon a very serious respect for life. For this reason man can not afford to allow himself to be governed by those who, mesmerized by their own image, lack such serious respect. For each man is only one out of billions made in the image of God. The WORD is with that God, and that God is the WORD, whereas the scripture is uniquely begotten by the power of creation, to explain how, out of all the creatures, mankind is uniquely begotten. For God so loved the world that He produced His uniquely begotten Son, who is the WORD OF GOD come to life. The circles of jerks who think they have custody of the so called literal meaning of this WORD, are all wanking their own chains.

The rolling surface, of the ocean-deep WORD OF GOD's satirically armed war against filicide---which the zombie-mass apes---is, in the end, unbeatable as a medicinal substitute for real child sacrifice. Yet this metaphor, when divorced from its historical context, still offers amoral magical adepts way too much wiggle room for criminal exploitation, and this is why ancient elite political institutions rushed for just such a historical divorce early on, and why the institutions they initiated have promoted their so called "literal" line of interpretation ever since. Earth's history has been hostage to these institutions for the duration.

Anyone who doubts how important the versatility of the word monogenes is to the scripture's intent, need only study the original language of the Bible itself, for this word monogenes is used in HEBREWS, in a closely related way which can not simply mean "only begotten" in the sense of a lone offspring:

Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος
καὶ τὸν μονογενῆ προσέφερεν
ὁ τὰς ἐπαγγελίας ἀναδεξάμενος

By faith did offer up Abraham his Isaac being tested

And his monogene did offer up 

The [one] the promises embraced 

                                      ---HEBREWS (11:17) (original word order)

This attempted child sacrifice took place on the Temple Mount of Moriah. There can be no question that Abraham had already begotten Ishmael with Hagar before Isaac was born. The record is also clear that Abraham begat six sons with Keturah after Isaac was spared. The KING JAMES VERSION of HEBREWS (11:17) boldly translates monogene as "only begotten," as though there were no doctrinal problem with this translation at all, since Isaac was the "only begotten" son who was still in Abraham's possession at the time Abraham attempted his sacrifice. This ignores how the passage itself, points to Isaac's uniquely promised birth as the true explanation for Isaac's status as monogene. Isaac was indeed, "uniquely conceived"---literarily begotten as he was, in the womb of a ninety year old woman.

The doctrinal spin worked via the "only begotten" mistranslation, was devised by the ancient uppermost crust, to darken the veil between Jesus and the zealous Galilean host, until opacity reigned supreme. Consider the uncanny parallel between God's offering of His monogene Jesus, and Abraham's offering of his monogene Isaac. When the Temple was built on Mount Moriah, it was designed as Yahweh's fortress against the Pagan empires continually storming through these parts of Earth's greatest military theater. The Galileans dealt a mortal wound to Pagan Rome by taking Jerusalem, where the host of Galilee made an immortal stand against the Roman reoccupier upon the Temple Mount. There the Galilean host offered themselves up for God's plan. Josephus describes their sacrifice as a burnt offering on Moriah's summit: 

The flame was also carried a long way, and made an echo, together with the groans of those that were slain; and because this hill (the Temple Mount: Moriah) was high, and the constructs of the Temple were huge, one would have thought this whole city was burning … there was … a sad clamor of the seditious (downed Galilean Zealots hatched in the trap of the Romans), who were now surrounded with fire πυρὶ and iron σιδήρῳ (swords at the core) ... one would have thought that the hill itself, on which the Temple stood, was seething hot, as though entirely of fire in every part of it, that the blood was larger in quantity than the fire, and those that were slain more in number than those that slew them; for nowhere did the ground appear visible, due to the dead bodies that covered it.

---WARS (6:5:1)

The Galileans offered themselves up to stymie Rome's designs against God's plan. Yahweh's Temple, where this 70 AD stand unfolded, stood like a fortress on the very hill where God played the trickster to break the human species of the malignant habit of child sacrifice. Truly divine inspiration is capable of anticipating---even mockingly prompting---actions of the principalities and powers who lay arrayed against the divine plan. The species extinction which would result from the disease of the Pagan magician, is arrested by the negative profession of the Pagan cannibal's filicide creed. Thus the Galilean Last Supper is an antidote, made of Monotheist metaphor, compounded with vectors and context which declare the divine instructions for survival. Though the body acted with one voice of divine inspiration, this was not the heroic sacrifice of a singular Galilean Zealot. In the last months of the 70 AD siege of Jerusalem, over 20,000 Zealots were crucified in front of the city walls (WARS 5:6:11). Many did indeed pick up His cross and follow after Him (MATTHEW 10:38). The "Delivery from Yahweh" was comprised of many men. The "meat" and "blood" were the zealous army consumed with Holy War, who fought to end the slavery of a species bound for extinction by cancerous Pagan-magic mind-control. In this fight against Rome's Pagan disease, the Galileans were provided with pivotal aid by wise men from the east. Thus it is no perchance coincidence, that Josephus definitively uses the word monogenḗs as 'uniquely made' [son] in his ANTIQUITIES (20:20), in context wherein Joe makes sure it can not be taken to mean "only begotten [son]," whereas additional sons are mentioned for the father in question. The telling double-edged ground to the story, involves a Wise Man's public conversion to Judaism, at the urging of a zealous Galilean:  

THE  MAGI  MONOGENE  OF  ADIABENE

Now about this time (as it just so happens, context in ANTIQUITIES indicates this is about the same time when James Zebedee and Herod Agrippa were both stricken in the arena, i.e.---early in the reign of Claudius Caesar, circa 44 AD), Helena, queen of Adiabene, (Adiabene was a wealthy semi-autonomous state on eastern trade routes under Parthian jurisdiction; its capitol Arbela, is today Erbil in Iraqi Kurdistan) and her son Izates, changed their course of life (the male names of the ruling house of Adibene are Iranian---moreover Zoroastrian---associating them with the Zoroastrian Magi before their conversion to Galilean Sect Judaism) to embrace the Jewish customs, and this on the occasion following (the conversion was born of the will of God in a manner which involves God's herald---an annunciation---about the special birth of Magi monogene Izates as follows): Monobazus (Monobazus Sr.), the king of Adiabene, who had also the name of Bazeus, fell in love with his sister Helena, and took her to be his wife (note that Sarah was Abraham’s half sister: GENESIS 20:12), and begat a child with her (Monobazus Jr.). Then as he was in bed with her one night, he laid his hand upon his wife's belly, and fell asleep, and seemed to hear a voice, which bid him take his hand off his wife's belly, and not hurt the infant that was therein, which, by God's providence, would be safely born (therein the explanation for the monogene: born by God’s providence), and have a happy end (later portions of the story which are omitted in this extract, go on to detail God's support of this monogene Izates in his war against Parthian powers, and here Whiston's anomalously happy translation is quite interesting in that regard). This voice put him into disorder; so he immediately awoke, and told the story to his wife; and when his son was born, he called him Izates. He (Monobazus Sr.) had indeed Monobazus (Jr.), his elder brother (i.e the elder brother of the monogene Izates), by Helena also, moreover he (Monobazus Sr.) also had other sons by other wives besides (note that Josephus deliberately makes it plain in this prelude, that here not only can the word monogene not mean “only begotten [son],” but monogene also can not be taken as ‘only legitimate [son],’ since Izates had a full brother). Yet did he (Monobazus Sr.) openly place all his affections on this his monogene [son] Izates (μονογενῆ τὸν Ἰζάτην "his uniquely-born [son] Izates": born via prophetic vision of God's messenger, i.e.---via annunciation, like Isaac, Samson, John the Baptist, and Jesus), which was the origin of that envy which his other brethren, [who were born] by the same father, bore to him ….

But afterwards, as he (Izates now king) had not quite left off his desire of doing this thing (his desire to publically become a Jew, something that a Jewish merchant named Ananias would not offer Izates; note that the name "Ananias" drops a literary tag that brings to mind the Sadducee High Priesthood), a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing (i.e.---: do the thing that God had preordained when Izates was begotten)….

When the king had heard what he (the Galilean) had said, he delayed the thing no longer, but retired to another room, and sent for a surgeon, and did what he was commanded to do. He then sent for his mother, and Ananias his tutor (the Jewish trader), and informed them that he had done the thing (circumcision); upon which they were presently struck with astonishment and fear, and that to a great degree, lest the thing should be openly discovered and censured, and the king should hazard the loss of his kingdom, while his subjects would not bear to be governed by a man who was so zealous ζηλοῦν in another religion (note Joe’s deliberate use “zealous” in a Galilean context); and lest they should themselves run some hazard, because they would be thought of as the cause of his act (his act of conversion). But it was God Himself who hindered what they feared from taking effect; for He preserved both Izates himself, and His sons when they fell into many dangers, and procured their deliverance when it seemed to be impossible, and demonstrated thereby that the fruit of piety does not perish as to those that have regard to Him, and fix their faith upon Him only.

---ANTIQUITIES (20:2:1-4) (minimally refined from Whiston's translation)

GREEK noun ☞  μονογενή  ☜  monogene, (pronounced: mon-og-en-ay')

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Before this discussion dials into Joe's next, and most unique, play on the word monogene, the importance of Adiabene to the Gospel story deserves a pause on the observatory platform. If Josephus indicates that the king of Adiabene was uniquely begotten by God's intervention, in order to join God's nation at the very time that the Jesus assembly was picking up steam, then one best surmise Adiabene, and its king, are somehow very important to the Messianic legacy. An explosive gash in the sky from Adiabene, that streaked into to Jerusalem, was picked up on telescope devices used in Joe's inspired Gospel satire of the Galilean Holy War. These telescopes focus, on close approach orbits which intersect here, to illuminate this holy ground. Their fiery tails are of a brilliance that warrants a flyby. 

As a physical device: a "telescope" is an optical machine, constructed of lenses, that can view a comet long before it becomes visible to the naked eye. As a literary device: a "telescope" is a time machine, constructed of words in plot loops, that remove events from their original time frame, and artificially place the same events into a different time frame than the one in which the events actually took place. The narratives of run-of-the-mill novels, often employ a transparent type of literary telescope, written as memory recollections, or dream sequences. Sacred texts frequently telescope overtly with prophecy and revelation. Yet telescoping may also be accomplished in a more opaque and seamless manner, via cosmic crypts, and earthen masks, honed to warp the fabric of time itself. Josephus uses telescope devices in that more scholastic Old Testament tradition, whereas such refined optics are employed in the Pentateuch, to emphasize how later events in God's plan are prefigured in their earlier currents. For prime example, telescoping is used to make the character of Abraham represent renewed religious resolutions among the community of Jewish exiles who return from Babylon. Note that Abe is only mentioned in two PSALMS, and both of these PSALMS (47 & 110) are  post exilic. Moreover Abe is 75 years old when he begins his migration back home to the Levant from the Persian Gulf coast delta (GENESIS 12:4, ANTIQUITIES 1:7:1), which is the same period of time the exiles in Babylon waited to begin their return home from the same Gulf coast (subtract Zerubbabel at c. 518 BC, from Jeconiah at c. 597 BC, with time allowed for orders, roundup, and travel). The return from exile is telescoped back to the time before the captivity in Egypt. The Second Temple phase of Judaism was just as uniquely born as Isaac. The sacred texts document this historical reality, and they do not feign to hide it from an industrious seeker. However, via both overt and covert compulsion, religious organizations trend towards increasing doctrinal tyranny over time. The tallest in the forest can not survive without lightning. What creature is man if not the tallest? What will be humankind's religion, if not a religion of survival for the species? A species that can split the atom, yet feeds on its young, will never survive. 

Josephus exploits literary telescoping to construct his cosmic Gospel crossword puzzle with the highest level of scholastic difficulty. Joe not only plays on words and symbols, and then shuffles the keys into his several variant texts composed from different rhetorical perspectives on the same war story, but Joe also takes real historical elements, uses them as models for symbolic elements in his satirical puzzle, then jumbles the time frames of these elements to telescope God's important themes. Thus the riddled stargazer must note the fact that the royals of Adiabene were Magi, who came from the east and joined the Galilean revolt against Rome. Their conversion to Judaism was famous throughout the ancient world, not only because of their great architectural projects in Jerusalem (Pausanias GRAECIA DESCRIPTIO 7:16:5, ANTIQUITIES 20:4:3, WARS 6:6:3, Talmud SUKKAH 2b), but also for their bearing of conspicuous gifts to the Temple---gifts of precious gold from the east (Talmud: YOMA 37a & 37b, TOSEF 82; compare also Adiabene's relief to Israel's famine of BABA BATRA 11a, ANTIQUITIES 20:2:5, with Paul's contemporary effort of ACTS 11-12, MATTHEW 6:19-21, whereas Antioch was the main port of the Cyprus trade, and directly at the terminus of Adiabene's main route of economy). 

All the new gold vessels Adiabene supplied for the Temple had to be anointed with myrrh (EXODUS 30:22-29, JOHN 2:21). Moreover frankincense was burned at the Temple's incense table---especially on the Day of Atonement (EXODUS 30:34-38, 30:1-10). It was thanks to the gifts borne from Adiabene, along with Adiabene's military support (WARS 2:19:2, 5:11:5), that the Jerusalem Temple was cleansed of the idolatrous Caesar's gifts and sacrifices (Talmud GITTIN 56a, WARS 5:13:6), to prepare for the momentous Day of Atonement in November of 66 AD, when the Temple was ruled by the Galilean Eliezer.

ABOVE: THREE FORMERLY ZOROASTRIAN MAGI BEARING GIFTS FROM ADIABENE. This Mosaic in the Basilica di Santa Maria Maggiore Ravenna (c. 430 AD), like most early depictions of the Magi, shows them in Persian/Parthian dress. Though the nativity narrative in MATTHEW is too economic to detail the entire story of Adiabene's symbiotic relations with the Son of Man, the Gospel story is nonetheless, very literally specific, when it discusses these characters who are so often translated generically as the "Wise Men":

Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλέεμ τῆς Ἰουδαίας

 ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως ἰδού

μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱεροσόλυμα

λέγοντες, Ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων
εἴδομεν γὰρ αὐτοῦ
τὸν ἀστέρα ἐν τῇ ἀνατολῇ
καὶ ἤλθομεν προσκυνῆσαι αὐτῷ 

When the Jesus was born in Bethlehem of Judaea

In the days of Herod the king---Behold!

Magi from east arrived in Jerusalem 

Saying: "Where is the one being born King of the Judaeans?

We're seeing (understanding, perceiving) indeed of Him

The star in the east! (anti-Roman movement of wide popularity)!

Now we come to pay homage to Him

 (literally.: "kiss towards Him,")
(figuratively: 'swear fealty to Him,' 'demonstrate our obeisance to Him' )

---MATTHEW (2:1-2)

  

The original Greek text calls these "Wise Men" by the more specific Iranian derived word  μάγοι --- Magoi. These "Magi" were priests of the "fire-worshipping" Zoroastrians, which is, in and of itself, very interesting, especially once one reads on, and perceives Casius Dio's twilight-zone telescope of Adiabene into the Great Fire of Rome. Some think Judaism was strongly influenced by Zoroastrian Monotheistic concepts during exilic Persian contact and sponsorship. However there is little reason to seek a late explanation in Persia for the Tanakh's pyrosania. Yahweh is the Master of the Armies. In the ancient world, fire was the military weapon of mass destruction. Martial sparks were especially important, to the tumultuous end of the Bronze Age that freed Canaan from Egypt. Now while the common translation "Wise Men" genericizes the Zoroastrian visitors in faith and sex, there is a further non-Biblical subterfuge that calls them the "Three Kings," which then goes on to give them each a name, and even confabulate three different countries of origin for them, but all of this is deliberate anti-Gospel propaganda, every splinter as fraudulent as the "True Cross," and perhaps also ultimately the invention of Constantine's mother, Helena. Ironic, whereas, if one wants to know the real names, of these three Magi of Adiabene who bore gifts to the Messianic movement, they were: ➊ the monogene Izates, ➋ his brother Monobaz, and ➌ their loving mother---none other, than Helena of Erbil.    

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Gold, frankincense, and myrrh, have been detected by an elemental probe. Burning results from a rough geopolitical probing, now fly out the back door of Caesar's wormhole into the future. This time-warp rocket of blunderous hostilities, takes its first snapshot in 64 BC; Rome's General Pompey is caught with time-prolapsed polaroids, as he sashays on into the Jerusalem Temple with an overfilled stomach. Pompey spies on the floor in the airy Holy of Holies, as he annexes a Judean Kingdom ruled by the Hasmonean relatives of Josephus for the previous century. The Roman Republic will be a dead façade within twenty years from when Pompey enters into Yahweh's Temple, as Caesar becomes dictator, and then is quickly assassinated and deified. Henceforward the Imperial Pagan Romans---men who will worship their dictator and his idols as a god---will either choose Yahweh's High Priest directly, or will choose an Apostate Jew who will choose Yahweh's High Priest for them. That charade will endure, until when, almost exactly a century from when Pompey's peek spills beyond the veil of the Sanctuary, the Galileans will cleanse Yahweh's Temple, and end the sacrifices made there to the health of Caesar's Pagan "genius."

The transformation of Israel into a vassal state serving Pagan Rome, begins with ruthless help from the Edomite Great Herod and his father Antipater. However just as these Edomites were serving Rome and themselves by finishing-off the Hasmoneans, Pompey and Julius Caesar began their spat, into the winds of a full on Roman Civil War. This conflict soon gave the Hasmonean royal relatives of Josephus meteorological cover, for a brief last-minute taste of freedom from Rome. The geopolitical key here, is that this reversal was worked by Armenian and Parthian aggressions against a suddenly wavering Rome's most recent eastern inroads. The interests of Armenia and Parthia benefitted the Hasmoneans, and rendered Rome's annexation of Israel null and void for the seven years from 44-37 BC. During the midst of this seven year period of independence, in the year 40 BC, Marc Antony persuaded the Senate in Rome to declare Great Herod "King of the Jews." Three years later in 37 BC, Herod finally stormed back into Hasmonean Jerusalem with a force of Roman troops. Once installed as king, Herod proceeded to slaughter every innocent remaining male Hasmonean royal he could get his hands on, whilst under the cover of his marriage to the beautiful Hasmonean princess named Μαριάμη --- Mariamne (cf. Μαριά---i.e. Mary). Herod would eventually murder Mary, and his own innocent, half Hasmonean sons by Mary, but his grandson by Mary, named Herod-Agrippa I, would live to become king under Caligula Caesar, and "King of the Jews" under Claudius Caesar.  

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continued in part four

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