Section A:
In the New Testament's Book of Revelation, the Great 2 Witnesses of the Tribulation Period {1} are slain in Jerusalem, in a street spiritually called "Sodom and Egypt". These two witnesses will come in the near future, and they will confirm -- by their deaths -- a very close general proximity of where Jesus suffered His crucifixion.
Therefore, what I teach as being the true location of Christ’s crucifixion will eventually be confirmed by the prophetical and literal deaths of these two great witnesses. They will clearly be known to every nation on Earth, and their identification will be unmistakable. When the deaths of these two Great Witnesses are televised, the precise location of their bodies, lying exposed to public view and in respects to the Temple, will be known -- to within a matter of feet. The media will mark and aerial photograph the very spot, and the nations will demand that they continuously look -- “live from Jerusalem” -- upon their bodies. That Day of their demise will be greatly exalted as a Day of celebration, which must be immediately commemorated with gifts as if it were a “New Christmas” holiday (Revelation 11: 9-10). Let us look at it:
The Two Witnesses
"And I will bring forth to those 2 Witnesses of Me,{2}
and they will prophesy -- having been clothed in sackcloth -- 1,260 days.{3}
This they are: as 2 Olive Trees, and as 2 Lamp stands,{4}
standing before the GOD of the (whole) Earth.
And if anyone acts to execute harm upon them,
fire proceeds out of their mouths, and devours the enemies of them;
and if anyone acts to execute harm upon them,
thus, it is inevitably necessary that he is to be killed.
These have --and hold the right and might of -- Authority to shut the heaven,
in order that it does not rain in the days of their prophecy;
and the right and might of Authority - they do continually possess upon the waters, to turn them into blood; and to touch - strike - and smite the Earth with all plagues, as often as they will it to action, wherever and on whosoever.
And fulfilling their desires, they reach the full end of their Witness
.{5}
and will overcome them, and will kill them.
And the bodies of them (will lay) upon the Great City's Plateia,
which is spiritually called Sodom and Egypt, where our LORD --
was indeed -- crucified
." (Revelation 11:3-8, Alternate Word Pictures with Reiterations - AWPR , which is: Translation mine)
In locating the Plateia (or “street of Egypt”) in Jerusalem, “where our LORD was crucified”, we revisit Matthew 13:22 with Jeremiah 46:7-8, and surmise that “Egypt” in Jerusalem deals with the Kidron Valley.
We are required (by Scripture) to first locate this geography of Jerusalem that is called “Egypt”; and then to intersect that location with the geography called “Sodom”. The manner in which the location of “the street of Sodom”, in Jerusalem, is identified as the Hinom valley -- is quickly dispatched with the fact that the Hebrew Ge-Hinom (“Valley of Hinom”) is transliterated in the Greek as Ge-henna (“the Valley of Burning Fires”). Here, the booths of branches were annually burned -- following the Feast of Tabernacles. Here, many tens of thousands of paschal lambs were likely cooked in open fire-pits for the Passover festivals. Here also, in the Valley of Hinom, did the children of Israel abort their fetuses, and burn them as sacrificial offerings in hopes of prosperity from the demons (e.g. Jeremiah 7:31-32). From branches to lambs to children, the Israelis apparently burned them all in the Valley of Hinom.
This part of the valley of Hinom to which we are most concerned, is directly SOUTH of the Temple, and runs in an east-west direction. Therefore, we need only to find the next intersection point: the Hinom valley representing Revelation 11:8’s “Sodom”, which Scripture describes as a place associated with “fire, brimstone (sulfur)… and great smoke as from a furnace” (Genesis 19:24,28).
Isaiah 9:1-2 and the Messianic Ministry
“Yet not (this) be covered and made obscure with darkness
for her who suffers the emotional crushing of narrowness and affliction,
as when at the First
-- [at Mt. Sinai] -- He spoke by a sounding voice(of) the Land of Zebulon and the Land of Naphtali.
So, to the Western (lands) He will glorify, and make heavy,
the Way (or Plain) of the Sea beyond the Jordan,
[i.e., Megiddo]
(in) Galilee of the nations.
The people who are traveling in darkness,
have seen an ever growing luminary;
they who sit down and remain in the Land of the Shadow of Death,
the luminary has
(powerfully and wonderfully) glittered upon them.”(Isaiah 9:1-2, translation mine)
The prophetic use of Isaiah 9:1-2 in respect to the tribes about the Temple, tells us the positioning that Messiah must suffer in respect to the Temple. Psalm 23's, the “Valley of the Shadow of Death” is applicable to Jerusalem, as well as Megiddo.
The East-Southeast vicinity of Jerusalem in which Jesus was crucified, is in the area of Zebulon’s position, in relation to the encampment of the tribes of Israel around Jerusalem (Numbers 2:2-7). Messiah, according to Isaiah, suffers in both Zebulon and Naphtali. Naphtali tells us of the area of the North-northeast, west of Judah, (cf. Numbers 2:25-29) which ends with the Garden of Gethsemane. Therefore, Jesus suffered as according to prophecy, in these two locations in Jerusalem, while the second half of Isaiah 9:1-2 points to His return at Megiddo of Galilee and His Second Coming (Revelation 19:11-16; Zechariah 14:3-4).
He suffers in the agony of anticipation of the Cross, while in Jerusalem’s gathering place for Naphtali, (which means, “a hanging wreath that either drips or shakes to pieces”), dripping great drops of blood at the Garden of Gethsemane (Luke 22:39-44).
He is crucified, and dies (that is, He is “devoured”) in the gathering place of the tribe of Zebulon - which means, “the yellow wolf’s rest area” (Zephaniah 3:3), at the Kidron and Hinom Valley juncture. Zebulon is that out of which the scribes come from (Judges 5:14), and these who contended with Messiah, are the yellow wolves that conspired against and devoured Messiah in A.D. 30. From these we learn the Scripture, “the (pen and) letter (of the Law) killeth” (2 Corinthians 3:6). We also see, from the prophecy of Judges 5, that in the end of days, that the descendants of these two tribes “Zebulon and Naphtali”, will have to rectify the past of their ancestors. They will valiantly do so by exposing and betrothing their lives to Messiah, even unto death. And they, specifically the descendants of Zebulon and Naphtali, will engage the enemy on the field of battle (be it a plain, or a small garden), in the coming battle for Israel’s very posterity -- especially at Jerusalem (Judges 5:18; Zechariah 13:9, 12:8).
The Gospel of Paul also points to this location
The book of Hebrews is identified by Irenaeus as being the good news of Paul, and composed by his pupil, Luke (Irenaeus, Against Heresies, 3.1.1.). The inference is that this composition follows Paul’s death in Rome with Peter, on June 29, 57 A.D. Therefore, Hebrews is a pre-70 A.D. composition, with a pre-70 A.D. concept of Jerusalem, written only 27 years following the LORD’s Passion. In this book, Luke (in circa July of 57 A.D.) records the words of Paul, who taught:
"Be not carried about with diverse and strange doctrines. For that the heart be established with grace (is) a good thing --not with meats, which have not profited those who have been obsessed with them.
We have an altar, whereof they, which serve the Tabernacle, have no right to eat.
For the bodies of those beasts, whose blood is brought into the Sanctuary
by the High Priest for sin, are burned without the Camp.
Wherefore, Jesus also,
that He might sanctify the people with His own blood,
suffered outside this gate.
[The gate of burning, the Hinom]
(Hebrews 13:9-13)
In the Temple rituals, from what appears to be the case, the animals were sacrificed, and the bodies of the lambs were carried to one’s tent / tabernacle / or home in Jerusalem. The ashes of the sacrificial blood that was burnt upon the logs of the altar-fire, were removed from the Temple Mount, by assigned Levitical priests. These men were all 25-50 years old. They used cart and ass or cart and donkey, and traveled west from the Temple Court, and then south into and through the lower city. These Levites normally left the walls of Jerusalem by way of the Dung Gate, to burn the bodies of various sacrificial animals (bullocks, turtle doves, etc.) in the Hinom Valley through the rest of the year. They would then take the ashes, and bury them in the wilds of Judea, in the Dead Sea area, stopping through various Dead Sea Communities for this purpose. The vessels carrying the ashes of the blood of the Temple were separate and not to be mixed with the vessels carrying the ashes of the Hinom Valley. Simon the Cyrene was a Temple Levitical Priest, assigned to the vessels of the Hearth of Fire on the Passover, and was en route back to the Temple, when he was kicked about with the knees into submission by the Romans.
In regards to Kohen charge of burning the bodies of the Temple Sacrifice, the Passover lambs were the exception. The heads of every family gathering (pre-divided into groups of 13) would take the Passover home, and then take what was leftover himself into the Kidron to burn those bodies, being about 240,000 lambs incinerated each First Passover in the Hinom Valley. This lent credence to the Scripture of all Israel being called out by GOD to be a nation of priests (Exodus 19:6; 2 Peter 2:9; cf. - Revelation 1:6, 5:10, 20:6). At the Temple, the Kohen priests would burn the logs and the blood of some 230,000 to 240,000 lambs in the great altar cauldron, which measured some 30 feet across. The logs and blood of the Passover sacrifices are representative of the Cross. So, when Simon the Cyrene left the Temple, carting the Temple ashes of wood and blood, he was already carting the Cross. When he returned, he was chosen to fulfill that religious duty literally. And he was a man considered strong and robust by the Romans, being a powerful looking man between age 25 and 50.
Therefore, on the Passover, we must mentally re-adjust our senses. In A.D. 30, there was in the air the smell of burnt mutton, and the smell of blood. This was the incense of Jerusalem and for many miles round about, as the smoke choked the air like a thin fog of smog during Christ’s Passion. It is likely that Christ suffered not only a lack of oxygen from being crucified, and hyper-ventilated because of a large blood loss...but that he was effectively choking on the smoke from the Hinom as well. One of the signs given in the KJV's Acts 2:19's "signs in the Earth beneath; blood, and fire, and vapor of smoke."
The emphasis is that the crucifixion occurs outside the South-southeastern gate, through which the bodies of those sacrificial beasts were cast out and "burned". The only primary location known for this activity at Jerusalem is the Valley of Ge-Hinom, which is transliterated as 'Gehenna' (γεεννα) in the Greek, and as "hell" in the English.
Outer Darkness: the Plateias in Jerusalem
When GOD returns to Jerusalem to save the final Jewish/Israeli remnant on Day 2625,{6} He finds His people thrust into the “outer darkness” of the city (doomed to destruction). To these, He makes a way of escape by creating a Valley through Mount Olivet, and in effect, hiding them in the Cross. From thence, because of His glorious light and presence, all the nations round about at Jerusalem then find themselves as being thrust into the outer darkness, and doomed to destruction.
In grappling with this concept of being “thrust out into the outer darkness”, we may this concept better by looking in an odd place. When the Two Great Witnesses of the Tribulation are killed in the “street” of Sodom and Egypt, in Jerusalem on Day 1286 ½ in Revelation 11:8, John uses the word “Plateia”.
"And their dead bodies (that of the Two Witnesses, shall lie)
in the STREET [Gr. - Plateias] of the great city,
which is spiritually called Sodom and Egypt;
where also our LORD was crucified.”
(Revelation 11:8 - re: KJV)
In this passage of Revelation 11:8, we read, the word for "street" in the Greek as being πλατειας: PLATEIAS. To translate it simply as "a street" only, in this passage, is misleading and lost upon the English language reader.
The plateia is "the outer darkness":
a) “the echoing chasm”(outside a city);
b) it is the fork of two highways;
c) it is that open area of two valleys joining; and,
d) it is also an open area’s corners or exalted points, be it a courtyard or park, that acts as a type of embankment or curve to be merged into.
The outer darkness and plateia are represented by “curves”.
Darkness is a curvature of the principle of light. The Hebrew word for “righteousness” involves the concept of a perfectly straight line, rod, or beam. The concept of sin is to be curved, not fit as a straight line, to miss the mark due to a veering off. Plateia incorporates into its concept, not only a veering off, but a “dropping off”: such as an embankment that veers off downward, and becomes a ditch or chasm. This is representative of sin, and its end- result. Jesus tells us if those who are in bondage to sins, lead others suffering from the same bondage to the same types of sins, they shall both fall into destruction -- as though into a ditch.{7}
Here, in the angles, corners, and embankments of the Plateia: Judaizing hypocrites pray openly to be seen of men (Matthew 6:5){8}, even after they have robbed their own parents and spent their inheritances. They behaved as if to attract the giving of alms into their hands under false pretenses.{9} Here, in the angles, corners, and embankments of the Plateia: people eat and drink and some even teach (Luke 13:26); and here, the poor and the maimed and the halt and the blind blend into the crowds (Luke 14:21).
So, by its own definition, the "Plateias" must either be within the city of Jerusalem at some court or open area, -- or it must be in the outer darkness of the city, where at least two “highways” or “valleys” meet. Two, because we need a “way” called “Sodom”, and another called “Egypt”, both intersecting -- as defined by Revelation chapter 11. Since Pompey filled the northern chasm up, and the Jews in Herod’s time built a new city called “Bezetha” upon this filled in place;{10} we must rule that this northern area is completely, geographically, and prophetically, as disqualified.
If you were to observe the location of Judas Iscariot’s last act, you would see that it is precisely in a “gonias plateian”, an embankment in the “outer darkness” of Jerusalem.
The “gonias plateian” is an exalted place within the Valley, which could be prominently seen. Judas’ hanging served as an anti-thesis to the crucifixion. The Pharisees saw themselves as the “Sons of Light”, as protectors of the Holy Temple and the Faith. Those without were considered as “the Sons of Darkness” and “the children of Belial”.
The Dead Sea Scrolls describe the rift within the Pharisaic sect, not the Essene. In this regard, I believe the Dead Sea Scholars scholars have been wrong from day one. The perspectives of the Dead Sea Scrolls are of rifts of those Pharisees who formerly served within the Temple, as being as highly placed as that of Temple Commanders, but who were unable to effect change -- so as to weed out corruption by the ruling establishment. That ruling establishment appears to be inclusive of the “house of Caiaphas”, a Sadducee Galilean “house” (or family tree) that bought and ruled the Sanhedrin and high priesthood through the power of wealth.
Therefore, we can now more clearly comprehend the actions and motivations of Judas Iscariot, as a loyal Galilean and devotee of a faction within the Sanhedrin. This same Judas was the betrayer of Christ. Judas had conspired with “the Sons of Light” against Jesus (Dead Sea Scroll 1 QM 1:1 ff; Luke 22:3-6), whose identities are described to us as that of being the Temple Commanders and scribes. But, when Judas realized that he was not in an alliance with “the sons of Light” after all, what did he do? He went out into the outer darkness, where Christ hung and quivered. In the outer darkness of the city -- the freezing body of Messiah was shaking violently upon the cross. Judas gazed in great remorse upon the Cross, and by hanging himself; Judas declared by his action (within the first hour or two of Christ’s Passion) that the “sons of darkness” had taken over the Temple within, and cast the true “Son of Light” without.
Christ hung and quivered in the “outer darkness” on a tract of land called “Golgotha”, on a clear and cold breezy day in March. The night rains had (by this time) fully blown through, and Jesus was hung in the one place where most of the 3,000,000 who gathered in Jerusalem and could gaze upon Him.
Christ Himself, with His right eye not beaten shut,{11} would also have been able to gaze upon the disciple of Him, across the Valley, hanging limp and lifeless upon the tree, strangled by a cord on a tree limb that extended over the south Hinom embankment.
Judas would have had to crawl out and then dropped from the end of the limb for maximum viewing effect. He probably did not break his neck initially, but strangled himself in the manner that would have mimicked a Sanhedrinal judgment. As a false witness who caused an innocent’s death, the Temple Tradition was that Judas should have been strangled by two men pulling on a cord about his neck in the presence of the Sanhedrin acting as a Beth Din, following a fair religious trial. The first priests, because of their equal guilt, refused to condemn him or even consider the matter.
Upon the earthquake at 3 pm, when Christ died upon the Cross, the body of Judas (which had now hung for at least 4-5 hours by this time), bounced on the rope until the limb snapped, and fell headlong onto a boulder or such below, where his corpse broke in half, and spilled out all his bowels (Acts 1:16-18).
Picture now an analog clock with its two hands. Place the clock’s hands as revolving from the central point of the Kidron and Hinom juncture. This is your compass. Fix the 12 o’clock as north. Set the hourly hand for 3 o’clock. Set the minute hand for the number 7, so that your clock now reads 3:35. You now have the approximate compass position of Christ and Judas, as of 12 noon on March 23, 30 A.D., just before the whole world became as the confusion of night.12
This aspect of the crucifixion has been lost upon the Christian: that those who gazed upon Christ were offered this alternate spectacle of Iscariot across the Valley; and that Jesus too, would have gazed upon His own dead disciple.
Selah! “Suspended” at the Hinom Valley
As Christ looked down from Golgotha, He did so from a mechanism of wood and iron, fixed with pins. He was suspended on high from a fixture familiar to both farmers and sailors, to soldiers and civilians. While in this suspended state, He suffered in agony and slow asphyxiation as long thin stakes (or “nails”) were protruding through His anklebones and into the bend of His wrists. These were driven mercilessly through His body, and into the wood of the Cross. His agony was intensified in that the Romans nailed His arms with one elbow up and one elbow down. This position is mimicked in modern times as a type of anti-climax stage-freeze jazz-dance pose (often with a hat in one hand). Its hidden meaning is to mock Christ at the Cross. If we invert the Hebrew letter Alef by 90 degrees onto its point, depending on the writing style, we will usually see the intent of the letter as “Christ crucified”. This position, which Messiah found Himself in, with one elbow up and one elbow down, forced His bones out of joint over the course of His six hours of suffering upon that Cross.
From this location, at Golgotha, Jesus would have looked to the right up the Kidron Valley, where He was in; but also He would have looked just a little off to His left and straight into the Hinom Valley as well. As He looked into the Hinom, at about his 10 o’clock visual position, 12 o’clock being due west, there Christ saw Judas the traitor, dead by his own hand in suicide. This tract of land is known as Haceldama or “the field of blood” to this day. Judas died, hanging on a tree limb over a small precipice on the southeast Hinom, by means of a rope about the neck; in full view of many hundreds of thousands of the nearly three million Hebrews who packed the Kidron and Hinom Valleys, and just left him there. What is important to note, is the silent affirmation of the historical witness to these facts. There is never a witness or early generation witness denial tradition of Christ's ministry and events or of Judas betrayal and suicide or the event circumstances thereto. There is also never a refusal by the priesthood, to say that they did not buy Judas off for 30 pieces of silver to betray Jesus. Had this occurred, we would have a Talmudic account, a reference in Josephus, or by the Roman historians: because the outcry would have been too great to not notice, and utilize to put the Christians down as fraudulent. Yet, no record exists, because Christians were called “Chrestians” by the Romans, which means “the gracious (and honest) ones”.
Even with just the one eye, the Right eye to view the Temple and the many hundreds of thousands of the multitudes who filled sides of the Kidron Valley, on this High Sabbath of the 14th of Nisan at 3pm, from the Cross, Jesus was able to behold the processes of both death and life as all Israel prepared to see the Lamb slain "between the evenings", and saw Him, the Lamb of GOD, slain first.
The Cross, Raised By Rope And Pulley, And A Mast For All Mankind
In the Syriac of Ignatius' letter to the Ephesians, .9., Ignatius clarifies this to us, writing:
and you are raised up on high by the instrument of Jesus Christ, which is the Cross,
and you are drawn by the rope, which is the Holy Spirit;
and your pulley, is your Faith;
and your Love
[Heb. “ahavah” - your GOD - breathed trust]
is that Way
[or Path] which leads up on high to GOD."
When Christ was crucified, He was nailed to a Cross, and suspended upon the Cross; the Cross being lifted up by means of a rope and pulley. So too, by the Holy Spirit and Faith, Christ is lifted up and suspended in the breast of every believer and our love of Christ is that Way, which we then follow up on high to GOD the Father, through Christ our LORD. Selah.
The drawing up of the Cross, by rope-and-pulley, was accomplished by means of metal stakes that were driven into the Cross; which was a more sophisticated task than most modern scholars and lay people comprehend. Tertullian, the renowned Carthaginian Christian lawyer who resided and practiced in Rome from ca. 190 - 210 A.D., furthers our understanding about the Cross upon which Christ was crucified, saying:
" 'His glory, is that of a bullock. His horns, are that of a unicorn; (and) with them, shall He push the nations to the very ends of the Earth.' He was not, of course, designated as a mere unicorn with its one horn, or a Minotaur with two; but Christ was indicated in him -- a bullock, in respect of both His characteristics -- to some, as a severe Judge; to others, as a gentle Savior; whose horns were the extremities of His Cross. For the antenna, which is part of the Cross, the ends are called horns; while the mid-way stake of the whole frame is the Unicorn. His Cross is then, by this virtue and in this manner, "horned". He is both now pushing all nations through Faith, bearing them away from Earth to Heaven; and will then push them through Judgment, casting them down from Heaven to Earth."
(Tertullian, Against Marcion, Book 3, Chapter 18)
Here we see a long metal protrusive stake through the back of the Cross, which is called a "unicorn". We also see the inference to metal spike also in the extremities of the Cross, likened to those Passover strokes of Lamb's blood on the door posts and lintel, which are called "antenna". It was to these that perhaps only 3 slaves were required to winch up a Cross and set it, while the soldiers could do their job, and stand guard; ensuring that the execution is carried out without interruption. “Thou hast heard Me from the horns of the unicorns…”(Psalm 22:21 - KJV)
Again, in "An Answer to the Jews", Tertullian explains:
"For even in the ship's yard -- this is the name by which the extremities are called, which is a part of (the Cross), -- the central pole of a mast is (called) a ‘unicorn’. In fact, by this power and in and in this manner (is) the Cross ‘horned’."
(Tertullian, An Answer to the Jews, .10)
Thus, the goal of the bull and unicorn in the symbolism of the Cross, is to teach us about the nature of GOD. The shipyard tells us that we are living in the midst of a Universe created around the Design of the Creator, which central theme or purpose is the Cross. GOD is a Judge to the rebellious, but gentle to those who are reverent of Him. In the shipyard, this was probably the same attitude taken up by taskmasters, carpenters, and the various workers -- be they slave or free. Respecting the treatment of those who act and obey faithfully, these are to be treated gently. So it is, Tertullian demonstrates that the mission of the Cross, seen on every ship and in every shipyard, points to the mission of one's life: to pass from the Judgment of GOD, and to enter GOD's gentleness and love: through Jesus, through the Cross.
Irenaeus likened the Cross, which is plated together with iron, after the parable of Matthew Chapter 13, to being the “plough of GOD”, by which the Almighty “turns up the earth” (i.e., mankind):
“He has firmly displayed the plough, in that the wood has been joined on to the iron, and has thus cleansed His Land; because the WORD, having been firmly united to flesh, and in its mechanisms fixed with pins, has reclaimed the savage earth. In the beginning, He figured forth the pruning- hook by means of Abel, pointing out that there should be a gathering in of a race of Righteous men.” (Irenaeus, Against Heresies,, 4.34.4)
When Time and Space are intertwined in a moment of eternity, we see a synonym in "Talah" (תלה), the Hebrew verb that means, "to hang". In Isaiah 22:24, Talah is used to describe a "hanging like a peg" (perhaps 'on a wall' would be a best word picture illustration for us). In Psalm 137:2, Talah is descriptive of the "hanging" of a (traveling) musician's lyre upon a tree in a foreign land. In Job 26:7, when the earth is described as hanging upon nothing, while "talah" is used in this verse, "selah" is visualized. However, the relationship between Selah and Talah does not end there. In Esther 7:9, the Greek Version (LXX, or the Septuagint) uses the Greek word "stauroo" in translating "talah". In other words, after Haman was hung by a rope, he was impaled up high on the instrument of death, like a peg some 50 cubits high, fixed as an example to all.
In Deuteronomy 21:22ff, after the offender 'worthy of death' is stoned dead, he is then impaled and "hung upright" as though a dead image. Yet, quite often, the neurological system is still somewhat active, as many corpses may still have the post mortem "quivers". This aspect is important, because TaLaH (as a root word) has a derivative in the Hebrew word "teli" (תלי), which literally means: "to quiver". The nails pierced the hands of Christ through the bone in the bend of the hands at the wrists, right through the major nerves. This will make the hands go limp, the thumbs to bend into the palms, and the arms to quiver. Add a mildly breezy cold day in March, and strip Messiah of all garments, and the whole body will shiver and shake. So it is at this point that the next passage of Deuteronomy strikes home between Jew and Gentile unbelievers alike, as the literal reading of Deuteronomy 28:66 (in light of this) tells them:
"And your LIFE shall be hanging and quivering before you,
and you shall tremble with fear, and dread night and day,
because you do not believe into your LIFE."
(Translation Mine)
The LIFE that is talked about in Deuteronomy 28:66 is YHVeH Messiah, who is the way, and the truth, and the LIFE (John 14:6); who for us men and for our salvation, came down from Heaven, and offered Himself as a ransom/sacrifice for our sins.
“YHVeH is made known in the Judgment He has made and brought about:
in the work of the bend of His Hands
[.i.e., in His wrists]
are the wicked ensnared (as in a noose). A Meditation. Selah!”
(Psalm 9:16, translation mine)
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Section A: End-notes
1 The Tribulation period is descriptive of the end of the world system and human civilization, as we know it, in a state where GOD is mostly non-interventionist in the national and international affairs of man. It is the end of the period of grace, and the beginning of Daniel 9:24-27’s 70th week of years. Each week of years is defined as 7 actual years upon the earth. When Jesus died upon the Cross, He stopped the Judgment clock, and we entered into a period of grace. That last week of years is determined to bring all sins, from the age of Adam to ours: to a finality, to cut it off and to kill it -- therefore judgment and wrath from GOD. This wrath is upon all those who receive not the atonement of the Cross. Mankind is called to ask GOD that He would pass over their unrighteous acts and rebellion toward Him.
The 70th week of 7 years is collectively called “the Tribulation Period”, but it is actually divided into two halves (Daniel 9:27; 12:11,12). The first half is also referred to as the “Tribulation”, while the second half is the “Great Tribulation” and the “Day of the LORD”. In the first 1290 days, there is still a call to believe and trust Jesus and his work of the Cross, that they might be taken up, and away from judgment in the coming Elijahn rapture. At Day 1291, nuclear war strikes America and Russia, an asteroid strikes the Mediterranean, and over the course of the next 1335 days, the world’s population is decreased to possibly only the hundreds of millions. Our current planet population is somewhere close to 7 billion.
2 The Two witnesses are two famous biblical figures who were raptured or snatched up by GOD, as though through a time portal -- from their times to ours. The primary Biblical candidates are Enoch (Genesis 5:23-24), and Elijah (2 Kings 2:7-8,11). However, Josephus tells us that his Temple copy of the Torah, which was captured in the siege of Jerusalem in A.D. 70, indicates that Moses was indeed also “raptured up into Heaven,” and did not perish. -- The Temple Torah was taken to Rome, and placed in Vespasian’s “Palace of Peace” (Josephus, Wars of the Jews, 7.5.7). From here, in Rome, Josephus had full access to the Imprimis or “first” scroll of all Judaism Torah manuscript copies: that one scroll which was “in the first place” as the Source scroll (Josephus, Antiquities, 3.1.7., and 5.1.17.). From this source, Josephus informs us that Moses was clearly raptured into Heaven, like Jesus, from the presence of Joshua, in the location they were then at (Josephus, Antiquities, 4.8.48.).
This being the case, Enoch would then remain in Heaven as a type of the Heavenly Father. Moses and Elijah would then portal through time, even as seen upon the Mount of Transfiguration Matthew 17:1-5); and act as witnesses as a human type of GOD the Son and GOD the Holy Spirit. Moses the meek, possesses the characteristics of Jesus Christ the Messiah; and Elijah, displays the manners and character of GOD the Holy Spirit to the world for 1,260 days in the end-times.
3 The appearance of the 2 witnesses will be on Day 26 ½ from the circa 3 pm (Jerusalem time) signing of the 7 year Peace treaty which is signed by Israel, the “Palestinians”, representatives of the United Nations, Russia, Greece or Italy, the United States, and the European Union. They will probably show up at about 3 to 5 am that morning, Jerusalem time, upon the Mount of Olives in one of two locations: either the general tract of land where Jesus was crucified, ancient Golgotha; or in or near ancient Gethsemane. I do not believe it likely for them to show up first upon the bare exposed stone amongst the debris of the then “recently demolished Dome of the Rock”, but it is possible.
4 The number two symbolizes: the Two Covenants, Old and New; the Two Churches, Gentile and Jew. The Gentiles or nations of the New, do not and cannot replace the nation of Israel -- they simply join it, as a wild new Olive tree grafted into the great and large ancient one. Nor can the Jew dismiss the nations, as they are invigorated and made alive to an ever greater and greater fruitfulness because of them.
The symbolism of the two Olive trees: in the form of the two witnesses, they represent the Ark of the Covenant’s 2 Witnesses, being Cherubs or Seraphs. That is, those privy to the most holy and inner sanctum of GOD; who are instructed, and who know His will. The Cherubs of Solomon (I Kings 6:23-28) were each 10 cubits or about 17 ½ feet high (according to the more ancient 21 inch cubit, versus the less ancient 18 inch cubit).
5 Moses and Elijah will teleport to every nation upon the Earth (cf. Revelation 11:9-10), and instead of finding receptive audiences, they will be forced to command plagues and devastations upon the peoples they visit. They will have reached a full end of their witness, and ensured the safe in-gathering of all Jews upon the face of the Earth to Israel. Those of the tribes of Israel, who remain among the nations, are swiftly sought out and mercilessly slain. Moses and Elijah will perform miracles that will feed the ingathered nation of Israel, both physically and in the spiritual sense as well.
6 The Tribulation Period is divided into two sets of 3 ½ years. The first 3 ½ years last 1290 days, and the second
3 ½ years last 1335 days beyond, totaling 2625 days from the signing of the Treaty w/ anti-Christ, to the return of the True Messiah. (cf. Daniel 12:11,12)
7 Matthew 15:14. In context: Matthew 15:1-14 informs us that the “Holy Ones”, (the Pharisees), were robbing their parents, and driving them into severe poverty: so that they themselves might selfishly live softly. They considered the mission of protecting the Temple an excuse for starving people so that they may be fat, and well clothed, and live in oversized apartments or houses with fine things. Therefore, this particular sin of the Pharisees is “greed”, the love of money and wealth. Such desires are NOT planted by the Heavenly Father in the heart of the believer (Matthew 15:13). The vow of the Catholic priest to poverty after a fashion, is correct -- though his vow to refrain from marriage, is not. The consequences of soft living through robbery of Temple Treasuries, affected the families of these “Protectors of the Temple Order”, by teaching children the virtue of thievery and self-justification.
8 και οταν προσευχη ουκ εση ωσπερ οι υποκριται
"And/ but when you pray NOT shall (you) be as the hypocrites
οτι φιλουσιν εν ταις συναγωγαις και εν ταις
because they (brotherly) love in the Synagogues and in the
γωνιαις των
Corners (by the High or Prominent Places) of the
πλατειων
Plateian [the wide courts, streets, ways: inclusive of those ways and
valleys which surround city walls]
εστωτες προσευχη οπως αν φανωσι τοις ανθρωποις.
standing up alongside to pray so that may they appear to men.
“And when you pray, expressing your concerns and giving thanks,
you should not be as the actors who pretend brotherly love in the
Synagogues and in the places of prominence: the corners of the
Plateian, standing (up and openly) alongside to pray, so that they
may be seen of men.”
(Matthew 6:5, translation mine)
9 Tertullian puts it this way: “Majesty is made a source of gain. Religion goes about the taverns begging” (Tertullian, Apology, .13). The city of Jerusalem was a city of pilgrimages and endless streams of people exercising charity upon the city and its Temple. Where there is an abundance of money, there are often an abundance of beggars.
10 Josephus, Antiquities of the Jews, 14.4.1; Wars of the Jews, 5.4.2.
11 Cyprian, Against the Heresy of one Noetus, .18; tells us Christ closed His (one) eye upon the Cross.
After a beating of 400-600 open hand strikes, mainly by right hands against the left side of Messiah’s face, we would expect that whole eye to be bloated and swelled shut -- even hidden. Therefore, from Gabbatha to Golgotha, and until His death, Jesus was only able to see out of His right eye. This vision would also have often been blurred by sweat, blood, and agitation to the optic nerve from all the head trauma He suffered. However, there would have been moments of visual clarity. It was in these moments, whether several minutes at a time or more, that Jesus would have looked over the Valley, and seen Judas’ alternate spectacle / public apology. Satan probably spurred Judas into the act as a purposeful mockery, but the seriousness of the event was never used against Christ or his followers in that way.
12 Genesis 1:2 reads:
“And the Earth was then in a state of existence that no longer exists,
being an empty and barren place of nothingness, desolate, and without any life whatsoever; and the face immediately above the deep was darkness.”
(Translation mine)
The Hebrew tells us that “In the Beginning…” the Earth had light upon its face, but not upon its depths. The earth was glowing, but not like a ball of magma. It was created as fully formed, as soft and hot. The word for the deep in Genesis 1:2 is tohum, i.e. “tohu”. While Job, 6:18 describes “tohu” as “a wasteland,” Job 26:7 uses “tohu” as the “dark vast and empty nothingness” upon which the Earth hangs. Tohu has a relationship with the Hebraic “hoshek”, which is “that darkness which is void of all light, promoting a predisposition to insanity and through chaos and the lack of orderliness.”
In the Greek New Testament, “hoshek”, in translation, is used to describe the literal blindness of men, as well as the spiritual. Genesis 1:5 informs us, that “GOD proclaimed the Light (as) Day, and the Darkness He labeled as Night.” The “Hoshek” [He-Shin-Kaf] He labeled as “the adversity (and the heartsick misery of falsehood)”, which a description of the sin nature. That is, before even the creation of the sun and the moon, there was a Day and there was a Night, and “the plan of Salvation”. Day and night created at the first, however, were in a state that no longer exists, nor can be comprehended at this present time. Psalm 104:2,5-6, suggests that the Earth in Genesis 1:2 was covered in light like as with a cloak of the shekinah clouds of GOD’s presence (2 Chronicles 5:13-14). Therefore, GOD covered “adversity (and the heartsick misery of falsehood)”, i.e. the sin nature that was to come, with the cloud of His glorious presence. Here, showing us that in the ages to come, that which is of earth would sin, and He would have to become its covering. This predicts the coming of the Cross from the foundation of the world.
The very word for “evening”, ereb / erev, has some 16 differing definitions to its usage. The rabbis themselves call this word “disorderly” and “chaotic”. Three of the more interesting definitions of “ereb” are:
1) as being a physical impurity;
2) as being swarms or dark clouds of flying insects;
3) as being that worldly pleasure and contentment that is derived from the hustle and bustle of trading and bartering, of purchasing and selling, of intermingling in the marketplace.
All of these are represented by the word “Egypt” in the Bible. But the more interesting aspect is its Gematriac association with Arab, which most appropriately describes the modern sons of Esau: which means “to ambush”, or “to lie in wait” as the crouching lion of sin. The word picture that is brought to mind, is that crouching lion of Cain’s anger and resentment that was ready to pounce Cain in Genesis 4:7.
In Gematria, the letter Ayin ע is interchangeable with the letter Alef א: spelling it now as [Alef-Rosh-Beth]. Rearranged, in the Gematriac analysis, Ereb now becomes Abur [Alef-Beth-Rosh]: “he who infuriates himself by crossing over from simply having wrongful thoughts, to the doing and carrying out wrongful words and acts.” Rearranged, this activity is Baar [Beth-Alef-Rosh]: “destined to be kindled and consumed by fire,” or as the “consummation of foods eaten by cattle” and cast out as dung piles. Therefore, from even before Adam’s creation, the destiny of Adam and his descendants, from Beginning to End, was foreseen and foreknown by the Almighty: from Adam’s rebellion, to YHVeH’s personal sacrifice, to the Lake of Fire and Judgment. And for man to choose “destruction over salvation”, “darkness over light”, is confusion and rebellion of the greatest disorder indeed.
Section B:
Jesus, an Historical 4 Gospel account of His movements and words from the Last Supper to the Cross
To the Mt. Olivet: (at night), following the Last Supper.
“And having sung a song of praise, 1
and as according to His custom, together -- Jesus, and His disciples who followed along behind 2
-- went out forth into the Mount of Olives. 3
And going forth, Jesus -- and the disciples of Him -- did
cross the running-torrent winter-brook in the Kidron (Valley)." 4
[Commentary: The crossing of torrential waters flowing in the Kidron informs us of two things:
1) Jesus and His disciples had to cross by a bridge which was destroyed by 70 A.D.; and
2) There was probably a heavy overcast from south of Jerusalem to northern Samaria, if not also, a ground- saturation from rains at the time.
Even if it was raining, we are not -- nor would we be -- informed directly of this in the Bible. We can safely say that, at the very least, it probably was drizzly, with a possible early morning fog rolling in (that fog, in turn, would burn off by 7am or 8am that following morning). :End of Commentary]
"And Jesus said to them,‘All of you will be offended in Me in this night….’ 5
and Jesus accompanies them 6
upon a place called Gethsemane, 7
where a garden was. 8
Then knew also Judas (Iscariot), the (one) betraying Him, the place, because Jesus had assembled there many times (before) with His disciples." 9
[Commentary: The Apostles John, Andrew, Thomas, and Nathaniel -- through the Gospel of John -- accuse Judas of following behind by stealth, at a safe distance, to see where Jesus and the disciples went. Therefore, by this means, Judas knew exactly where Christ and His disciples went, following the Last Supper. There must have been something, which more than just one of the disciples saw from their vantage point on the way across the bridge, or had seen from near the narrow path off the road into Gethsemane that night - at some very near distance away. Perhaps some of these disciples had called out to Judas, and beckoned him over, only to see him scurry away. Although John 18:2 may imply this, neither John (the dictator) -- nor Andrew (the scribe) -- enters it into the record of the Gospel of John.
Now the Greek suggests that Gethsemane visibly concealed its occupants from the road. This informs us: that at the time, there must have been very dense vegetation that was surrounding the area to which Jesus and His disciples would retreat. Therefore, in a cold camp, unlit by campfires or torches, concealed by the vegetation, discovery was impossible at night, unless one knew EXACTLY where to look for the lone restrictive path, and how to get to this hideaway.
The Greek also suggests that the Garden was down the slope of Olivet, off the road, under and through bushes and trees. Hence therefore, coming “upon the place”, Jesus would descend down to a clearing out of even normal daytime sight from the road. : End of Commentary]
"He said to them, ‘Sit down upon this [wall], until going aside, I shall express (My) concerns -- vows -- and give thanks (over) there. 10
Offer humble petitions of coming alongside with prayer (of expressing your concerns -- vows -- and giving of thanks) so that you will not enter into the testing of trial and adversity.’" 11
[Commentary: The Greek word for the activity of prayer in this passage is“proseuchomai”. The word “pros” (‘up to, and alongside’ /’ with’) - is enhancing and directing the usage of “euchomai”. It is not a word involving worship of prostration, but rather petitioning a form of prayer and communication. This type of communion communication appears to be the same type to which “angels” engage in with the Father, by inference. : End of Commentary]
------------------
"And He takes with Him, Peter, and the two sons of Zebedee: James and John. 12
And He was withdrawn from them about a stone’s throw. 13
And He began to be utterly astonished and terrified, and deeply distressed. But He speaks His mind and feelings to them, saying, ‘Deeply grieved is the soul of Me, unto death. Remain here, and keep awake and alert with Me.’ 14
And going forward a little (distance), 15
He falls and sets on the knees," 16
[Commentary: The word picture of falling and settling the knees, suggests that Jesus is either in soft dirt or mud. This is indicative of a recent surge in the Kidron torrent, and His close proximity to it; or of very recent rainfall. The wet soft dirt of Gethsemane, unlike the Creation, is cold and chilling; where as the dirt of the Garden following the creation of the world was originally hot and wet, and beneficial (Genesis 2:6). Gethsemane’s dirt represents the cold dead state of man’s eternal soul without GOD; and the Second Adam, being Christ, is come to restore man to his first state, in a right relationship with Him. : End of Commentary.]
"His face upon the ground, 17
expressing concerns -- vows -- and the offering up of thanks, in that if it were to be possible, the time might pass from Him: 18
saying,
‘Father of Me, if it is able to be so, let this cup pass from Me;
but not in what manner or way as I will, but rather in what
manner or way as You.’ 19
And He was withdrawn from the disciples
[upon the road] about a stone’s throw. 20
[An hour passes]
And He comes up alongside the disciples, and finds them sleeping, and he speaks His mind to Peter, saying,
‘Simon, do you sleep? Do you not have the strength and power
and ability for (even just) one hour to watch with Me?’21
Stay awake and alert, and will yourself forward, in order that
you do not enter into the testing of adversity; for indeed, the spirit
(is) eager and willing, but the flesh (is) strengthless.’22
And again, departing, He prayed the same word (He was praying before).23
[A second hour passes]
And coming, again He finds them sleeping, for their eyes were weighed down and heavy, 24
and they could not open the eyes to see or perceive what to answer Him. 25
And once more, departing, a third time did He petition in prayer the same words (He was praying before). 26
[A third hour approaches completion]
And an Angel from Heaven appeared to Him, strengthening Him; 27
and becoming in agony, He prayed more instantly." 28
[Commentary: Notice the comment, “He prayed more instantly.” This tells us that when Jesus prayed, it was slow and methodical after this effect: He was careful in what He chose to say while praying. Further, once He prayed, He was able to ask exactly the same prayer over and over again. That prayer was not pre-fabricated as a nonsensical utterance, but was specifically tailored for the concerns and needs of the moment. We are to follow this example. This form of repetition is perfectly within our rights. We must be careful in the use of pre-fabricated prayers, when repeated thousands of times, to which the mind may wander in a sort of automatic, not focusing on the relationship with the Almighty Himself. : End of Commentary.]
"Then the sweat of Him, as it were, became as thick clots of blood falling down upon the earth. 29
And rising up from the prayer of petition, coming up to and alongside the disciples of Him, 30
[Peter, James, and John] a third time,31He finds (them) sleeping from (their) grieving.32
And He said to them,
‘Why do you sleep? Stand up and express your concerns, vows, and
offer thanks, in order that you enter not into the testing of trial and
adversity.’33
[Minimal response. The disciples are not aroused.]
‘Sleep on down (for) what (time) remains and rest,34
for it is enough! 35
Look, and see! The hour draws near 36
and has come. 37
Rising up, express your concerns -- vows -- and giving of thanks in prayer, in so that it may be that you will not enter into the testing of trial and adversity. 38
Look and see, the Son of Man is betrayed into (the)
hands of sinners! 39
Rise up! Let’s go! (For) Behold, the (one) betraying
Me approaches and draws near!’" 40
[Commentary: The “look and see” / “beholds” of the Garden are prophetically linked to the three V’Hineh’s of Joseph’s dream in Genesis 37:7.
1) The binding of sheaves in the field (‘The hour draws near).
2) The crucifixion or the raising of Joseph’s sheaf (‘The Son of man is betrayed).
3) The gathering in of all the children of Israel (‘Those betraying Me approach and draw near’), being those that marvel and bend over toward the raised or crucified sheaf.
:End of Commentary.]
"Judas, receiving the 400 - 600 41
and the Suborning Officers 42
of the First Priests and the Pharisees, comes forth there (down into the Garden of Gethsemane) with torches and lamps and weapons.43
And immediately, while Jesus was yet still speaking (to His disciples), behold, -- Judas, one of the 12, came from before the front of the First Priests and the Elders of the People with an abundantly numerous and disconcerted crowd (armed) with swords and clubs.44
Then perceiving and knowing all the things coming upon Him, Jesus having gone forth, said to them, ‘Whom do you strive to find?’
They snapped back judgingly to Him, ‘Jesus the Nazarene!’
And Judas, he betraying Him, stood also with them. Jesus declares His mind and heart to them, saying, ‘I AM’. When He told them that, ‘I AM’, they went away while looking back, and fell to the earth
[and into the mud].45 Again then, He interrogated, ‘Whom do you strive to find?’
They then said respectfully, with an intelligent answer and tone,
‘Jesus the Nazarene….’46
[Back to Mount Moriah]
Then the band [of the 400 - 600 armed Levites], and the Ruler of the Thousand, and the Suborning Officers of the Jews, together seized Jesus, and bound [and hooded] Him, and led Him away: first, up alongside with Annas: because he was Father-in-law to Caiaphas, who was high priest that year. This Caiaphas, [being the same one] having advised the Jews, that it is profitable for one man to perish in place of -- and for the sake of -- the people.47
Then the High Priest (Annas) questioned Jesus concerning His disciples, and concerning His teachings. Jesus answered him,
‘I publicly spoke to the world. I always taught in the Synagogue
and in the Temple, where Jews always came together, and I spoke
nothing in secret. Why do you question Me? Question those having
heard what I spoke to them. Look and see, these know what I
have said.’
And as He was saying these things, one of the Suborning Officers -- standing by -- violently struck Jesus with the open palm, saying, ‘Thus, in such a manner, you answer the High Priest?!’
To him, Jesus answered,
‘If I have spoken evilly, bear witness concerning the evil;
but if well, why do you beat Me?’
And those seizing Jesus so led (Him) away blindfolded, and those holding Him beating Him (continually) about the face, up to and alongside Caiaphas, the High Priest 48
-- where the first priests and scribes and elders were (now) assembled:49
the attendants and the under-officers remaining outside, in the Court below.50
And the First Priests and the elders and the whole* Sanhedrin sought after false testimony against Jesus, in what manner how they might execute Him. And found none, even though a great* number of false witnesses (were) coming forward, (still they) did not find, because their testimonies were not alike.
And coming up alongside
[the High Priest], the false witnesses said: ‘We heard Him say, I will throw down this Temple made with hands, and through 3 days, another will I build, not made with hands.’ And: ‘This One said, I am able to destroy the Temple of GOD, and -- through 3 days -- to rebuild and establish it.’ And neither in this, was their testimony alike."51
[Commentary: The role of two agreeing witnesses was to be that of executioners who strangle the victim to death with a cord about the neck of the accused; each witness pulling on an end until the guilty one was dead of asphyxiation (Midrash, Sanhedrin 7:3). : End of Commentary.]
"And, standing up in the midst (of the false witnesses), the High Priest questioned Jesus, saying, ‘You do not answer ---nothing? What of these (who) witness against You?’52
But Jesus kept silent. And answering, the High Priest said to Him, ‘I exorcise You, and command You to oath -- by the Living GOD -- so that You may tell us that if You are the Messiah, the Son of GOD!’53
And Jesus said, ‘I AM!!!’
‘You have spoken My very thoughts and feelings on the
matter! Besides, I tell you, from this moment you will
see the Son of Man out from the Right (Hand) of the
Power, sitting, and coming upon
[the Earth] with theclouds of Heaven.’54
Then the High Priest tore his garments, saying, ‘He blasphemed! Why yet have we need of witnesses? Look and see! Now you have heard the blasphemy of Him. We have heard it from His mouth. What seems it to you?’
And they
[the Sanhedrin, upon casting their votes, declared], saying, ‘He is liable of death.’55
Then some began to spit at Him and in His face, and to smother the face of Him. And the Suborning Officers struck Him with slaps from the open palm, and others beat Him about with the fists; and (they were) saying to Him, ‘Prophesy! Prophesy to us, Messiah! Who it is having struck You!’56
[And as the cock crowed twice, realizing that dawn was breaking] immediately, having made a Council of chief priests, and the elders and the scribes and of the whole Sanhedrin, having bound Jesus, they led Him away to Pontius Pilate, the Governor."57
[From the High Priest Caiaphas to the Judgment Hall]
"Then they lead Jesus from Caiaphas (the High Priest) into the Praetorium.58
And the first light was lighting upon the
[eastern] skies,59 but the (Council) did not enter the Praetorium themselves [lest contrariwise they be defiled], so that they might eat the Passover."60
[Outside the Judgment Hall]
"Therefore Pilate went out unto them, and said,
‘What accusation bring you against this Man?’
They answered and said unto him,
‘Unless this One was not an immoral and perniciously evil influence
upon the Community, then not to you (would) we have delivered Him.’
Then Pilate said to them,
‘You take Him, and judge Him according to the Law of You.’
Then the (leaders of the Council of the) Jews said to him,
‘It is not lawful (for us) to put any one to death.’
so that might be fulfilled the word of Jesus, which He said, signifying by what kind of death (by which) He was about to die."61
[Inside the Judgment Hall]
"Then Pilate went into the Praetorium again, and called Jesus, and said to Him,
‘Are You the King of the Jews?’
Answered Jesus,
‘From yourself you say this, or others told you about Me?’
Pilate answered,
‘A Jew, I am not. This nation and kingdom of Yours -- and
the First Priests -- delivered You up to me. What did You do?’62
‘Are You the King of the Jews?’
Jesus answered,
‘You are speaking my mind and feelings on the matter.’63
Pilate asked, ‘What did You do?’
Answered Jesus,
‘My Kingdom is not of this world. If of this world, was My
Kingdom, My servants would have fought, so that I should
not be delivered up to the
[leaders of the] Jews. But (for)now, My Kingdom is not from here.’
Then Pilate said to Him
[skeptically], ‘Really, not a King are You?’
Answered Jesus,
‘You say that King, I am. I, for this, have been born; and for
this, I have come into the world, that I may witness to the True
Reality: every one being of the True Reality hears of Me, the
Voice.’
[Commentary: Jesus explains that Kingship is His birthright, in a manner and behavior that only kings and royal-born should explain it. :End of Commentary.]
Pilate says to Him, ‘What is True Reality?’"64
[Outside the Judgment Hall]
"And having said this, again Pilate went out to the [Council of the] Jews, and tells them,
‘I, not one crime, find in Him.’65
But they insisted, saying,‘He stirs up the people, teaching throughout all Judea,
beginning from Galilee to here.’
And Pilate, hearing Galilee, asked if the man is a Galilean. And having known that He is from Herod’s jurisdiction, he sent Him up alongside with Herod, who -- in these days -- also being in Jerusalem."
[At Herod’s Royal Quarters in Jerusalem]
"And Herod, seeing Jesus, rejoiced greatly; for through hearing of so many things about Him, he was wishing of a long (time) to see Him. And Herod hoped to see some miracle brought about by Jesus. And using many words, questioned Him. But Jesus answered him nothing. And being humiliated, the First Priests and the scribes stood up and went on a tirade, vehemently accusing Him.
Therefore, Herod and his soldiers, mocking Him, put luxurious clothing around Him, and sent Him back to Pilate."66
[Return to Pilate’s Palace Grounds/Praetorium]
"Pilate, then, calling the first priests and the leaders and the people together, said up to and alongside with them,
‘You brought to me this man, as having perverted the people.
Look and see! I, before the eyes of your faces, examining
both accurately and carefully, found nothing in the Man
neither cause or reasonable justification to speak openly
and down against Him. No less did Herod, for I sent you
up alongside with him, and behold, nothing as weighty as
death is to be done to Him. Having instructed, educated, and
chastised, then, I will need to release Him.’67
And the First Priests and the elders hurriedly accused (Jesus) of many things,
‘This One we found through turning and twisting out of place
the people of this ethnicity, and dwarfing and reducing the
Tributes to be given to Caesar, saying Himself (that He is)
Christ, an existing king.’68
but (Jesus) answered nothing."69
[Commentary: When Jesus was approached by the Pharisees with the Herodians in Matthew 22:15-22, the Herodians sought to trick Jesus by a coin of Caesar. Had Jesus opposed the coins of Caesar, he would also have opposed the coins of Herod (some of which made Messianic claims through symbolism). The Herodians were Essenes who worked hand in hand with Herod’s secret police to root out and crush sedition, real or imagined. Therefore, to answer nothing while being interrogated, or simply questioned, was a common practice. : End of Commentary.]
"Pilate therefore speaks his mind and feelings to Him, and says,
‘Do You answer nothing? Don’t You hear what they are
witnessing against You?’
And He answered him not, not even up to and alongside with even a single word - so as to (cause) the governor Pilate, to greatly marvel.70
Then, (as) he (was) sitting upon the exalted Tribunal Seat, his wife sent (word) up alongside with him, saying,
‘Not even once to you, and to that Righteous One many things,
for I suffered today, down in a dream through Him.’"71
[Gabbatha]
"Then Pilate took Jesus, and had Him violently whipped [in the Judgment Hall].72
And the soldiers, having twisted into form -- a crown out of thorns, -- and placed it on Head (pressing down and ensuring its setting);73
and (accompanied this by) throwing around Him a seamless garment of purple (also); and laid upon Him words
[so that their breath did breathe out upon His face],74
proclaiming, 'Hail! the King -- of the Jews!!!'
And they
[the 400-600 Romans, took turns, as they] smote Him, giving Him blows with the open palm."
[Commentary: Cyprian, in his Defense against the Heresy of Noetus, .18, informs us that Christ was only able to see out one eye while upon the Cross, saying, “…the rulers are ashamed when they see the Director of the Universe upon the Cross closing His eye and giving up the ghost.”
We therefore should keep in mind the violent swelling to the left side of Messiah’s face as a direct result of the Roman open palm strikes to His face, allowing Him only thereafter to see out of His right eye until His death. We should also keep in mind, that Jesus appears to have purposely withheld His miraculous and curative powers during His own Passion. Thus, stripping Himself of even the basest of Heavenly privileges, and in all ways like us. : End of Commentary.]
"Then Pilate went outside (the Judgment Hall) once again, and said to the accusers.
'Behold! (Look and see!). I bring Him out to you,
so that you may know that the end of the matter is (this),
that in Him, I find not (even) one crime!'
Then Jesus came outside, wearing: the thorny wreath, and the seamless garment of purple.
And (Pilate) says to (the First Priests and their officers),
'Behold! The man!'
Then, when the First Priests and their officers saw Him, they cried out, saying, 'Crucifixion!…Crucifixion!!'
Pilate says to them,
'You take Him (away) and crucify (Him);
but as for me, I do not find in Him any crime!'
Then the (leaders of the) Jews answered him, (saying),
'We have a Law of Custom! And according to (this),
the Law of our Custom, He ought to die! Because,
He has brought Himself forth, as the Son of GOD!!'
When Pilate heard this, he was greatly shaken (by the news), and briefly terrified!
[And removing himself with Jesus and the guard-escort], they re-enter the Praetorium [into the Judgment Hall] again. And he says to Jesus,'From where -- are You (from)?'
But Jesus did not give him an answer. Then Pilate says to Him,
'To me -- You do not speak? --.
Do You not know the authority, that I have,
is that same authority to crucify You;
(and) is also the same authority,
by which I can deliver You, from being crucified?'
Then Jesus answered,
'You would not have Authority -- not against Me --
if it was not being given to you from above.
Therefore: he, delivering Me to you, has the greater sin.'
Out of this (declaration), Pilate searched vigorously (for a technicality by which) to release Him."
[Commentary: He debated with his legal advisers over points of Roman Law on the matter. :End of Commentary.]
"Meanwhile, [as Pilate delayed,] in the Court of Gabbatha, the leaders of the Jews cried out with such words as,
'If you release this One, you are definitely no friend of Caesar!' (and)
'All who produce forth themselves as a king, do so (by) speaking
against Caesar!'
As Pilate still heard these sayings ringing in his ears, (he) retrieved Jesus, and personally led Him out. And Pilate sat down upon the exalted platform's Judgment Seat before the crowd, this Place and its Court being called 'The Pavement', but in the Hebrew tongue, it is called: 'Gabbatha'.
And at about the 6th hour of the Passover Preparation, (Pilate) says to the (leaders of the) Jews, 'Behold, The King of you!'
But they cried out,
'Lift Him up!'
'Raise Him up!'
'Crucify Him!'
Pilate says to them,
'The King of you, I shall crucify?'
Then the First Priests answered alone,
'We have no King…but Caesar!'
Then,
[as a result of these words], he certainly gave Him over to them to this end -- in order that He might be crucified."
[Commentary: Because, He had declared Himself to be their King, and they rejected His right to the Throne over them. :End of Commentary.]
[Out of the City to Golgotha]
"Then they [the first priests] took and received Jesus near to themselves,
and taking the lead, led Him away;"
[Commentary: That is, the first priests personally led Jesus captive out of the city, ahead of the Roman guards; as if they were in a parade. :End of Commentary.]
"and bearing up and supporting the Cross at the foot of Him,
He came out and went forth 75
into that which is related to and uttered in the Hebrew tongue as GOLGOTHA: in which place they did crucify Him; and with Him, two others (beside), on this side and on that side, and then Jesus -- in the center of their midst.
Then Pilate also wrote a Title, and lay and placed it upon the Cross: it was then, having been written - ‘JESUS the Nazarene, the King of the Judeans.’
Now certainly did this title the many of the Judeans read;"
[Commentary: possibly as they walked past, filing by, and gazing upon Him]
"because the place where Jesus was crucified was so near and close to the City,"
[Commentary: the valleys of Kidron and Hinom served as conduits for the millions to move through and around the city for religious purposes of approaching the Temple.76
The people were not static, but with the sounding of the trumpets and the use of banners, they moved in an orderly fashion. :End of Commentary.]
and it was having been written in Hebrew, Greek, Latin.”77
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Section B:
End Notes
1 Matthew 26:30, Mark 14:26
2 Luke 22:39
3 Matthew 26:30, Mark 14:26
4 John 18:1
5 Mark 14:27. For the sake of fluidity, other sayings/discussions, which follow Mark 14:27 - are left off.
6 Matthew 26:36, Mark 14:32
7 Luke 22:40
8 John 18:1
9 John 18:2
10 Matthew 26:36
11 Luke 22:40
12 Mark 14:23, Matthew 26:37
13 Luke 22:41
14 Matthew 26:37-38, Mark 14:33-34
15 Matthew 26:39, Mark 14:35
16 Luke 22:41, Mark 14:35
17 Matthew 24:39, Mark 14:35
18 Mark 14:35
19 Matthew 26:39
20 Luke 22:41
21 Matthew 26:40, Mark 14:37
22 Mark 14:38, Matthew 26:41
23 Mark 14:39
24 Matthew 26:43, Mark 14:40
25 Mark 14:40
26 Matthew 26:44
27 Luke 22:43
28 Luke 22:44
29 Luke 22:44
30 Luke 22:45
31 Mark 14:41
32 Luke 22:45
33 Luke 22:46
34 Matthew 26:45, Mark 14:41
35 Mark 14:41
36 Matthew 26:45
37 Mark 14:41
38 Luke 22:46
39 Mark 14:41
40 Mark 14:42, Matthew 26:46
41 The Greek word “speira” is used in relating a group of 400-600 Romans, or a half-force who are off-watch duty, but under the authority of the Chiliarchos. The shift is generally a maximum of 1/3 the force, each 1/3 working twice a day in 4 hour shifts: First Watch (6 am/pm -10 am/pm), Second Watch (10 am/pm -2 am/pm), Third Watch (2 am/pm - 6 am/pm). The Roman Legionnaires were divided into these sub-divisions:
a) 8-10 soldiers per decurion (like a corporal and his squad),
b) 8-10 decurions per centurion (that is, 8-10 decurions, each having their squads of 7-9 more, totaling 80-100 men per centurion);
c) 8-10 centurions (and their forces) per tribune or Chiliarchos (being 640-1010 men per Chiliarchos);
d) and 6 - 10 Chiliarchos to the general or superior commander of the Legion. (cf. Josephus, Wars of the Jews, 5.12.2. and 6.2.5.).
This totals a Roman Legion to no less than a force of 3,846 to a full strength of 10,110. The average Legion of the First Century A.D. is generally reckoned as being about 6,066 men under their general. This count does not include the carpenters, artisans, slaves, and logistical support; which adds 25% - 33% against the base number of troops (cf. Josephus, Wars of the Jews, 3.5.).
The counter commander of the Roman Chiliarchos (Commander of the 1,000) is the Temple “strategos”. During the High Festivals, in which over 3,000,000 come up and crowd Jerusalem -- which time this is. Josephus informs us in Wars of the Jews 6.9.3., that at least 2,700,000 of that number could legally partake the Passover -- those men with venereal diseases, and those women in their discharges, could not. The Temple would be teeming with armed Levites the size of a Roman Legion during the High Festivals. More than likely, at night, and only upon the high festivals, there was a minimum presence of well over 1,000 armed Levites upon the Temple Mount: half being asleep, the other half mostly dispersed through the streets and alleys of the Upper City, and at the entry ways to the Temple itself. Whereas, at other times of the year, the armed Levitical presence probably did not exceed 50, half that number being the entire defending force from the Court of the Gentiles on in.
This conscription was true only for about 20 years, in the construction era from circa 25 A.D. to ca. 44 A.D. This began with “the Samaritan defilement”, in which certain members sneaked in and dumped corpses upon Temple grounds by night. The conscription number on the High Holy Days apparently ceased with the death of Herod’s genealogical line in A.D. 44 - 45. That act of defilement in ca. A.D. 25 remained fresh in the minds of Israelis during the circa 1290 Days of Christ’s ministry (ca. September 9, 27 A.D. to March 23, 30 A.D.); and antagonized most all sons of Jacob to hate the Samaritans, ever after banning them from setting foot on Temple grounds in Jerusalem ever again.
The Temple Commanders presided over troops, and the disconcerted and numerous crowd was actually comprised of a core group of robbers who were stirring up the common folk in and about Jerusalem. The Nasi (princes of the Sanhedrin), who were also the Beth Din (the judges of the House or “Temple”), allied with these murderous “robber bands”, with whom there was a clear association in later years, when the Gospels were compiled (the early- mid 50s A.D.). The High Priest was called the Av Beth Din (the head judge). As the name, “Av” or “Ab” implies, the high priest was thought after the manner of a “father”, or in the comparative sense, a godfather. The comparison is appropriate, as this alliance between the robber bands and select members of the Sanhedrin began much like the OSS-CIA alliance of the United States Government with its domestic Mafia Underworld in the 1940s and 1950s. The literal cloak and dagger First Century Association between the Sicarii Terrorists and the Sanhedrin that most likely developed ca. 25 A.D., and became open by and transparent by the 50s A.D., is clearly spelled out (as it were) for us by Josephus (cf. Antiquities of the Jews, 20.8 -.3, .5-6, .8, .10).
42 Suborning Officers in the Greek of John 18:3 is “huperetas”: the“Captains of the 100s and the sergeants or lieutenants of the 50s”, if you will. The Jews mimicked the Legion structure, but had the equivalent of first sergeants running groups of 50, and master sergeants or lieutenants running the 100. This use of 5’s was seen as a perfect geometrical number by the Greeks, who found that the square root of 5:1 was a divine agent of their deities to man. Its most famous Greek application is the design of the Parthenon of Athens, Greece; designed to a 360 degree compass divided into 12. The Legion derived its structure from that compass to become 6,000 with 500 men in each of the 15 degrees of influence. The Levitical armed presence was thereby altered, probably with Herod I, from a guard army of 5,000 to a guard army of 6,000 following this principle. After the Temple construction was fully completed, this force appears to have been dramatically reduced by Roman will -- so as to appear to be a token force of perhaps one “speira” of 400 - 600 Levites during the Festivals from ca. A.D. 49 to 66.
43 John 18:3
44 Matthew 26:47, Mark 14:43, Luke 22:47. Cf., Supra 42.
45 John 18:4-6 Jesus boldly declares the Name of YHVeH of Exodus 3:14 to those children of Israel who do not know Him. The Greek can be taken in one of two ways: Jesus’ words “Ego Eimi” either cut the leaders to the heart so sharply, that in fear they retreated and fell back to the rear of the crowd, every one falling down to the ground…and into the mud…. Or, there was a miracle of angelic intercession which occurred in which the impertinent are cast back over the heads of the crowd. In either case, the leading accusers of Christ in this mob, end up as covered almost entirely in mud; and must return in that state before their leaders and peers.
In the second option of interpretation cited above, Jesus was taking the NAME unto Himself so forcefully, it is likened to being in the middle of 700 decibel thunderclap. This utterance is so powerful, that the very air and earth shakes, and it’s effect is likened to having the accusers in the front being blown upwards into the rear of the crowd as if by an explosion: being lifted up (uphill, and out of the Garden), and then “falling” (Gk. ‘epeson’) upon the earth, in an age that knew little of explosions. The reaction would be a temporary dumbfounding and numb to the reality of what’s happening around them. I am of a mind to accept this interpretation, even though some might call it “reaching”. I leave it up to the reader to accept or reject this theory as nothing more than a theory, and it being either valid or it being not credible. This miraculous casting away uphill will be duplicated later on the great stone that will cover the tomb of Joseph of Arimathea. Matthew 28:2 reveals that an Angel of the LORD casts away that stone. Therefore, just as easily, these haters of Christ were cast away by the unseen Angel who strengthened Christ in Luke 22:43.]
46 John 18:7
47 John 18:12-14 Also note, that if Annas was turning 61 during the last year of his tenure, he was required to step aside, as priestly service was supposed to end at age 60 for a “High Priest”, and start no earlier than age 40. This age range, of 40-60, is supposed as the prime or peak time of a man’s life mentally and spiritually -- while 20-40 is supposed to be the peak of a man’s physical life.
48 John 18:19-24, Luke 22:63-64
49 Mark 14:53
50 Mark 14:54,66; Matthew 26:58; John 18:18.
51 Mark 14:55-59
52 Mark 14:60, Matthew 26:62
53 Matthew 26:63, Mark 14:61
54 Mark 14::62, Matthew 26:64, Luke 22:69
55 Mark 14:63-64, Matthew 26:65-66, Luke 22:71
56 Mark 14:65, Matthew 26:67-68
57 Matthew 27:1-2, Mark 15:1, Luke 23:1
58 John 18:28
59 Matthew 27:1, Mark 15:1
60 John 18:28
61 John 18:29-32
62 John 18:33-35
63 Matthew 27:11-12
64 John 18:34-38
65 John 18:38, Luke 23:4
66 Luke 23:5-12
67 Luke 23:13-16
68 Luke 23:2 Out of sequence, but this most probably retains the true essence of accusations laid against Him, based on how the Greek reads. If Jesus indeed calls Himself Christ, as the accusation implies, then the First Priests would have claimed to have recently heard it. This utterance was manifest at the trial of “Caiaphas”, to which name is called a “donkey (or jack-ass)” after the Greek “Kantheros”, and “monkey” after the Hebrew Aramaic association. In either case, even the Pharisees may have had little respect for this very rich Galilean Sadducee who bought his way into the High Priesthood, past his own father-in-law.
69 Mark 15:3, Matthew 26:12
70 Mark 15:4-5, Matthew 26:13-14
71 Matthew 27:19
72 The Greek word regarding the whip is εμαστιγωσε (emastigose): mastigoo found in the aorist indicative active. This word comes from μάστιξ (mastix), which is often found as either “a whip” or “the flogging of a whip”. Mastix may also be used as a disease or plague that is laid upon a people as though it were a whip of wood - leather - and iron (or such components). The action of the aorist indicative active tells us that the flogging is not continuous. It does, however, entail the placing of those emotional and psychological trials and torments upon the person during the time of the scourging.
In Isaiah 53:5, when He is “wounded for our transgressions”, the Hebrew words for “wound” is that which can “pierce and bore” through. This Hebraic word “Chalal” is also used for “the flute”, a musical instrument. “Chalal” may also be used to describe a defilement of that which is, or those, which are, considered as “Holy unto the LORD”. In turn, that which is Holy (‘kodesh’) and that which is a Sanctuary (‘mikdash’), says Rabbi Shlomo Riskin, both derive from two words in Hebrew, “Moked Esh”: “the altar’s hearth of fire” (Leviticus 6:1) -- [Jerusalem Post, International Edition, April 25, 2003, p. 31 -- “Weekly Portion” by Rabbi Shlomo Riskin]. Therefore, Messiah, by being whipped, is offered up as a Scriptural variant of the burnt sacrifice, based on the allowances made in Scripture and connected firmly by the Hebrew.
In regards to the wounding after the “Chalal” of a flute: when Messiah spoke of this generation being like the children of the marketplace who complained after “piping” to someone that they did not dance, and mourning with someone who did not mourn also with them; there was also a darker side to this. The meaning had to do with those “children who mocked the afflicted, those being whipped”. Apparently, it was a form of entertainment, and they were disappointed when there were those who neither flinched under the whip, nor cried out.
Further, Isaiah 53:5 says that the “Chastisement of our peace was upon Him, and by His stripes we are healed.” The word chastisement here is the Hebrew word “Musar”, which comes from “Yasar”. Basically, the wounding with stripes -- the whipping of Messiah -- is prophesied as being brought about as a form of corrective action against Him. It is prophesied as being a punishment that is meant to bring about a right behavior. In the case of Christ, it appears prophecy says that this is Pilate’s true intent. In the literal sense, “Musar” deals with being bound (in this case by the hands) down to something, while the punishment is administered. Hence, the whipping post, and the necessity for Messiah to fulfill this prophecy in the exact manner that He did.
It must further be noted, that without the shedding of blood, there can be NO ATONEMENT of sin (Leviticus 17:11, Hebrews 9:22). In Egypt, the lambs blood was placed against the very doors of the dwelling-places of the Jews, that sin might “pass over” them (Exodus 12:7,13). Christ shed His blood as our Passover sacrifice, and covers us with His blood of atonement -- once and for all time; because as YHVeH is above and beyond the bounds and limitations of time, even though as a man does He suffer within the confines and parameters of Time.
73 και οι στρατιωται πλεξαντες στεφανον εξ ακανθων επεθηκαν αυτου τη κεψαλη
“And the soldiers having weaved (knitted, braided)”, hence ‘formed’, “a wreath out of thorns, put (it) on His head.”
The Greek word for “put (it) on” is epethekon. In this sense, it is to lay on (with affliction). (cf. Luke 10:30, and Acts 18:10). In Acts 18:10, it denotes those wanting to get a sure grip of, to “press down and to wound”. In Luke 10:30, the activity that “no man shall set on thee to hurt thee…” still communicates a word picture of pressing down to seriously wound or stab. This act -- in regards to the crown of thorns -- was to assure that Jesus died for all the maladies of thoughts, and even the mentally diseased. This is further assurance that all sins are paid for, both that committed by inaction and thought, as well as by action. Jesus Christ paid the total price of redemption for them all.
74 και ελεγου Lego has its origins in laying or lying down. When one gave an account, what he did was to lay down words before an audience, who judged as to whether or not his words were true, as if he had laid out a scroll with his words before them, to be examined. Thus, literally, the Romans lay upon Christ “words”. Their very breath touches His face, and rises up into His nostrils; probably almost nose to nose in closeness or proximity.
75 For the sake of “train of thought” consistency, I have excluded Simon the Cyrene’s participation here. Simon is the one who actually carried the Cross through the Siloam / Water Gate, and to Calvary for Messiah. Messiah probably was kicked and dragged through the running Kidron, while Simon and the thieves probably crossed by wooden bridge.
76 Aboth 5.5 tells us that every year, the festival was a miraculous event, with the average family pitched in tents; even tents pitched in the squares within the walls of Jerusalem. The more fortunate would stay in the home of a Jerusalemite, crammed for space. These that did, were obligated by custom to offer their hosts the skin of any animals they would offer for sacrifice in the Temple, as payment (Yoma 12a).
77 John 19:1-20, with word pictures and commentary, translation mine.
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Section C:
The Resurrection of Jesus (A Foreword)
In preparation for Resurrection Day, First-Fruits, often called by the common as Easter, we turn our minds away from the ills of the world and toward Christ and the Life and World to come for those of us who believe into Jesus Christ as our LORD and Savior.
The original Festival of Easter Sunday is titled First Fruits in Leviticus 23,
1. Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: Leviticus 23:10
2. But now is Christ risen from the dead, and become the firstfruits of them that slept.1 Corinthians 15:20
and the Early Church knew it both as a First Harvest Celebration and the Day of the LORD's Resurrection almost without question for the first 300 years, and then less and less for about the next 450 years of Christianity where it was essentially pushed out entirely with (or at least by the time of) the second council of Nicea of 787.
However, to pursue along those lines, well, that is (perhaps, and LORD willing) for another topic and posting for another day.
We begin our preparation with a historical reading from the Gospel of Matthew.
Matthew 28 (King James Version)
1In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
2And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
3His countenance was like lightning, and his raiment white as snow:
4And for fear of him the keepers did shake, and became as dead men.
5And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.
6He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
7And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
8And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.
9And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.
10Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.
11Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.
12And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,
13Saying, Say ye, His disciples came by night, and stole him away while we slept.
14And if this come to the governor's ears, we will persuade him, and secure you.
15So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.
16Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.
17And when they saw him, they worshipped him: but some doubted.
18And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
19Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
20Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.
The Resurrection of Jesus: An Historical 4 Gospel Account:
The ff. is a Four Gospel Abridged Historical Account, faithfully translated from the Greek with word pictures: by me, Brianroy. Thanks.
The Resurrection of Jesus
Golgotha
“And coming toward and into a tract of land, upon which is called Golgotha in the Hebrew, the which is saying -- in interpretation -- ‘the skull cap area’. {1}
[My Comment: The insinuation is a yarmulke. The tomb of David, which was prominent in this land-tract, was like the skullcap upon the head of Jerusalem. In this area, only those kings of Israel that were considered worthy, had their bones interred. Nehemiah 3:16 (and other passages), tell us that there were multiple burial sites for the Kings of the Davidic line here: thus, the name “Golgotha” or “skull-cap”, being an idiom for an area dedicated to the “kings or the skull-caps of the nation of Israel”. Kings were therefore a type of yarmulke in their symbolism.
The tomb of David was a white sepulcher that eerily resembled a skull at certain times of the day. This was hated by the first priests. In effect, David was looked down upon by the first priests of the city as just an ancestral reference whose name, like the Almighty, could be invoked to frighten the common folk into compliance.]
And having crucified Him, sitting down, (the soldiers) guarded Him there. {2}
And the people stood wherever they were at, viewing attentively. {3}
[My Comment: This last verse translated from Luke 23:35, testifies to the crowded conditions mentioned by Josephus and others, 3,000,000 plus were crammed into an area less than a few square miles. By comparison, Alexandria Egypt was a crowded city with less than a mile in width and four miles in length, being congested daily with just 500,000. The condition in Jerusalem was 6 - 7 times worse in a comparable area of about half that length for three times a year: twice being in excess of 7 days at a time. This feast of Unleavened Bread - the Passover - First Fruits, all part of the same 8 days (a week and one day) of continuous Observance by ancient Israel's near entire population of men ages 20-60 in Jerusalem, was one of those occasions. Just the fact that the Romans were able to push their crucifixion through the streets of Jerusalem was practically a feat in itself.]
And it was then the third hour [being 9 a.m.] when they crucified Him. {4}
Then from sixth hour
[being 12 p.m. -- noon] the light of day was removed entirely, for the darkness came into being (as night) upon and over all the the Land,
[of Israel, even upon the whole Earth]
until the ninth hour [until 3 p.m.],
for the sun was as black as the darkness. {5}
Then, in the ninth hour, Jesus emphatically cried out with a loud and commanding voice {6}
…and the veil of the Temple was rent violently in two,
from top to bottom.
{7}
Then Jesus again emphatically cried out with a great
and commanding voice, releasing the wind,
{8}
bowing His head and having stopped breathing. {9}
[My Comment: The night and morning previous, there was rainfall. The clouds had dissipated by the third hour, and there was no wind for six hours. Upon the death of Jesus, not only did His “Spirit” or pneuma depart from His body, but doubly applicable, the “wind” or pneuma was released, as though with a vengeance or authority, as well.]
And the earth trembled with an agitated shaking. {10}
[“ O YHVeH, put on them reverent fear and dread (like clothing) [upon a man],
(and like scrub) [upon a field]. Let the nations know intuitively that they (are only) mortals. Selah.”
(Psalm 9:20 - AWPR)]
And the centurion standing near, but across, out and off at the opposite of Him, {11}
guarding Him, {12}
saying,
‘Surely this righteous man was the son of GOD.’
{13}
Then the soldiers came, and …coming upon Jesus, when they saw and perceived that He was presently at this time dead, they did not break his legs -- as with an axe, in two. {14}
But still another one of the soldiers with a lance, drove in deep, pierced the side of Him: and all at once (there) came out (of the wound) blood and water. {15}
[Pilate asks Joseph to bury Jesus]
Joseph of Arimathea went in, up to, and alongside
Pilate.
{17}
And taking courage asked (what was to become) of the body of
Jesus.
{18}
Then…having called near the centurion, he (Pilate) interrogated him {19}…and fully knowing from the centurion, {20}
Pilate asked Joseph of Arimathea, -- then being a concealed disciple of Jesus, through the terror and fright of the Jews -- in order that he might take up and carry away the body of Jesus. {21}
[My Comment: The testimony of John in the Greek specifically and literally says that Pilate asked Joseph. The testimony of Peter through Mark infers a fearsome inquisitiveness to the effect of: ‘Now that this one has died, you’re not really going to leave the body up there are you? It’s already between the evenings, the preparation time of our observance of Holy Day.’ Therefore, it makes perfect sense for Pilate to turn to Joseph and ask the favor, and may be that he personally issued some money quietly for the linen for Jesus’ burial. Although Pilate’s wife may have wished Jesus ill, I sincerely believe that Pilate did not. However, to say Pilate gave Joseph money to make the linen purchase is simply a 50/50 speculation on my part, based on the reading of the Gospel text.]
And purchasing a linen fabric, and coming, {22}
he took the body of Jesus. {23}
Then also came Nicodemus, bearing up and carrying a mixed blend of myrrh and aloes, about 100 (times) 12 ounces. {24}
They together, they bore up the body of Jesus, and wrapped Him up in the linen sheeting, and bound it around and fastened it together with the spices, as is customary with Jewish burial. {25}
And in that same tract of land where He was crucified, there was a garden; and in the garden there was a new tomb out of rock, in which no one had ever been placed.
They then put Jesus there through the (time) of the Preparation of the Jews
[until the first three stars were about to appear in the sun setting sky],
because the tomb was near. {26}
And having rolled a very great stone to the door of the memorial cave, he left. Then, was there Mary the Magdalene and the other Mary sitting down before the presence of the grave.
Then upon the next day, the which is in the midst
{27}
of the Preparation, the chief priests and the Pharisees were gathered together up alongside and next to Pilate, saying ‘Lord, we do mindfully so recollect that one, the deceiver, said upon (His) life, ‘’After three days, I will be raised up (a new creation).’’ Set in motion and urge then (for) the grave to be made secure until the third day, lest at any time the disciples of Him come near by night, and by stealth steal Him, that they might say to the people, ‘’He is arisen from the dead’’; and the last deceit will thereby be worse than the first.
Then Pilate shone forth his words to them,
[having heretofore been suspicious of them, and having kept silent],
‘You now have and hold possession of a custodian guard. Go away and depart in secret, and secure it against (your) enemies and verify all with your sight and observance that it is so. They then, rushed and ran through with violence and made the grave secure against (their) enemies, setting the stone (with) the seal of authenticity (upon) the grave in the midst of the custodian guard. {28}
[My Comment: Upon arrival, the Pharisees and First Priests have the stone removed, and verify the identity of Jesus, while in the midst (or presence) of the custodial guard. The centurion verifies definitively that indeed their testimony is true. That is, probably the entire council witnesses Jesus’ chest and head with their own eyes. The tomb is closed back up with the great rock, and then sealed with the signet of Pilate. The two Mary’s are chased off from the area; the site is secured to the council’ satisfaction.
The guard will consist of about 20 sentries and one centurion. They will be consistently checked up on at regular intervals without fail ranging from 4 - 8 hours by those who bring meals, and by the Centurion of the Watch who inspects each post in a circuit. They may have more frequent shorter intervals than even this. The Chiliarch must also receive regular interval reports by the Centurions of the Watch, and order any post not reporting in investigated immediately by others beside the Centurion of the Watch while bringing forth the Centurion of the Watch to the Chiliarch to give an immediate first-hand report with the expedience of answering for a life threatening reprimand. At the first sign of trouble, there would have likely been a trumpet of some sort to sound an alarm, as the Romans used them like Bugles to send orders and announce virtually everything they were doing as a troop.]
Then, the evening watch of the Sabbaths, upon the first rays of light dawning into the one of the Sabbaths [First-fruits], Mary the Magdalene and the other Mary came towards, to gaze and closely look upon the grave. And behold!
A shaking came into being, very great! For (the) Angel of the LORD descending down out of Heaven, and coming up to and alongside (the location) rolled up back and (sending uphill and) away the stone, and sitting down up on top of it.
[My Comment: The context of the rolling back of the stone appears to be that it was done so forcefully, that the great rock was out of its groove, and tossed a short way up and behind the tomb entrance, yet still over the cave’s perspective. This indicates that the rock was circular, and not squared, like a cork. As the Psalmist said, “But GOD will redeem My soul from the power of the grave, for He shall receive Me. Selah.” (Psalm 49:15 - KJV)]
And then the face of His was the beholding of lightning, and the weight of his glory as white as snow. Then from the intense and quaking fear of him, those guarding were shaken to their very core, and came into being as if they were dead.
From judging discreetly, the Angel then said to the women,
‘Don’t you be frightened out of your wits (also). For I see and know that you
seek Jesus, He having been crucified. He isn’t here, because He was raised up, just as He said. Come here. Look and see the place where the LORD lay down.
{29}
Then weeping outside up alongside the tomb, Mary stood; and as she wept, she bent over beside and into the tomb, and beheld two angels sitting down: one up alongside the head, and one up alongside the feet, where the body of Jesus had lain. And say these to her, ‘Woman, why are you crying?’
She responds and says, ‘Because they took up and carried away my LORD,
and I don’t see or know where they placed Him.’
And saying these things, she turns about to where she was looking back, and looks at and gazes at Jesus
[up close, and personal], standing (there), and still does not see and yet know that it is Jesus.
Jesus says to her,
‘Woman, why are you crying? Just who is it that you seek after
and strive to find?”
{30}
This question is on the lips of Jesus to you.
Just who is it that you seek after and strive to find?
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Section C:
End Notes:
1 Matthew 27:33, Mark 15:22, Luke 23:33, John 19:17
2 Matthew 27:35, 36; Mark 15:24
3 Luke 23:35
4 Mark 15:24. Also, the symbolism of a conqueror who captures his enemy, and drags him through the streets, as in a noose, is prophesied as a result of the crucifixion in the Hebrew of Psalm 9:16.
“YHVeH is made known in the Judgment He has made and brought about:
in the work of the bend of His Hands
[.i.e., in His wrists]
are the wicked ensnared
(as in a noose). A Meditation. Selah!”
(Psalm 9:16, AWPR)
“And (one) shall say unto Him, ‘What are these wounds in thine hands?
Then He shall answer,
(Those) with which I was wounded (in) the house of my friends.”
(Zechariah 14:6, KJV)
5 Matthew 27:45, Mark 15:33, Luke 23:44-45
6 Matthew 27:46, Mark 15:34, Luke 23:7 The Greek emphasis given by Luke and Mark’s gospel is that the cry was great, and loud, and commanding; not just a query. It goes to experiencing the separation of which the unbeliever has in hell, and why Christ -- without sin -- experienced the weeping and wailing and gnashing of teeth aspect of sin upon the Cross. By confining Himself to Scripture, YHVeH the Son not only experienced man’s separation from GOD the Father, but was able to offer up the appropriate response to which we believers are called to respond with. We may call GOD into question for activities of withdrawal and ask why. We may not lawfully accuse Him or slander. Jesus simply noted the activity and then demandingly questioned, why? As seen in the Psalms, and as the Son of David, this response is perfectly acceptable with GOD.
7 Luke 23:45, Mark 15:38. Matthew 27:51 places the order of the temple veil, the earthquake, and resurrection in a collective utterance (i.e., vv. 51-53 are to be read as parenthetical).
8 Matthew 27:50
9 John 19:30, Mark 15:37, Luke 23:46
10 Matthew 27:51,54. The biblical writers had a habit of leaving natural events and weather out of their writings. Matthew, in the heart of the capitol, among thousands of hostile witnesses, in 55 A.D., freely speaks of the simultaneous earthquake, the solar anomaly, and the sudden wind that blew fiercely at the time of the crucifixion. When these events happened, it made the senses of the millions watching even more acute, so that when the centurion cried out, ‘Surely this was the son of GOD!’, and the more heard him and paid his words attention. There is no Talmudic teaching to argue or dispute the Gospels or their events from having occurred. If there was any objection, despite the persecutions of the Roman Catholic Church in their sphere of influence, those disputations of Christian history would have survived among the rabbinate. That rabbinical silence is, de facto, an affirmation of the Christian witness.
11 Mark 15:39 - ο παρεστηκως εξ εναντιας αυτου This tells us the positioning of the centurion and the soldiers in relation to the Cross. The soldiers had placed Jesus on one side of the stone fissure which leads up to David’s tomb, while they stood upon the other side. The fissure’s width had to be narrow and easily traversed by a running soldier (e.g. Mark 15:36). The area of crucifixion also had to be leveled out, yet steep round about it: easily defensible.
Only one centurion was needed to prevent access while his troop sat and rested. Why? Perhaps the site was a steep mound, like a high place, easily controllable, accessible by one narrow path no more than 4-5 feet wide. Though upon the Eastern Mount, the western slope of Olives, the Romans held a south-north positioning from Jesus near the Kidron - Hinom Valley Juncture. This will not entirely make sense until the fissure to Azal is excavated, and David’s tomb is found along that fissure. Once that site of David’s former tomb in Jerusalem is found, then the Gospel accounts will make perfect sense.
Having never seen what the Apostles saw, as it relates to Jerusalem’s topography in 30 A.D., accurate visualization is very difficult. Paul through Luke in Hebrews indicates the Romans were to the north, and Christ crucified closer to the south or Hinom gate, through which the blood of animals were to be burned without the camp.
12 Matthew 27:54
13 Mark 15:39, Luke 23:47, Matthew 27:54
14 John 19:32-33
15 John 19:34 The blood and water aspect shows that Jesus heart burst after dying of asphyxiation, and congestive heart failure. What little blood was left in His body was quickly separating. The Gospel of John is telling us that there was probably about a 20 minute interval between Jesus’ death and the piercing. This probably occurred when the soldiers receive the writ from Joseph of Arimathea, bearing Pilate’s order to give the body of Jesus to him, and get rid of the other two by usual means (cf. John 19:38). The spear would have punched through Jesus’ left side, and rode up under the ribcage, straight into the heart. The notion of a right side to left side spear punch is idiocy from those unlearned in small weapons combat. The testimony is to the effect that Jesus went limp leaning to His right. Had He been closer to the ground, a thrust from a six to eight inch blade -- with a quick counter clockwise twist before removal -- would have had the same effect as the lance.
However, the Psalms specifically list the “spears” of the bulls of Bashan “western or Roman” soldiers, as piercing Messiah. The left side must flow forth the Living Waters if Messiah is to sit at the Right Hand of the Father in order for the river of Life to proceed from BOTH the throne of the Father and the Lamb (e.g. Revelation 22:1).
16 John 19:38
17 Mark 15:43; Matthew 27:57-58; Luke 23:50,52
18 Mark 15:43
19 Mark 15:44
20 Mark 15:45
21 John 19:38
22 Mark 15:46
23 John 19:38
24 John 19:39
25 Mark 15:46, Matthew 27:59, Luke 23:53, John 19:40
26 John 19:41-42
27 Meta… here means “in the midst” of the Preparation, evening-morning. Based on the context: “the next morning” following the Passover sacrifice, even though it is still a holy day. The Passover has already been partaken of, so defilement with Pilate is not an issue. Whether they penalize themselves 7 days or not, the primary concern is to secure the body of Jesus before the disciples gain courage to do so.
Now that the Passover had been taken, the number of people had dwindled dramatically from the very hour of the 3pm sacrifice (Luke 23:48), so that by the next day, and well before the time of First fruits, less than a few thousand beside the Temple guard and Roman patrols would still be remaining in the hills about Jerusalem. Many hundreds of thousands would be leaving in a very short span of time, so that it might not be hard to tamper with the tomb upon the following evening. Therefore, it was imperative to open the tomb, verify the identity of the body, seal it, and guard it. By doing this very act, these first priests verified and sealed the authenticity of the coming Resurrection of Jesus as definitive fact, though unknowingly at the time.
28 Matthew 27:60-66
29 Matthew 28:1-6
30 John 20:11-15 The woman stooped down and was able to look inside the cave-tomb. The entrance was probably at least 3 feet high, with a groove of at least 1 ½ - 2 feet in depth, of sufficient width to allow a man to safely turn about in it without falling down. The platform and floor of the cave had to drop another 3-5 feet below the elevation where the woman was standing, and be back into the cave some 8-10 feet. In all likelihood, there were finger mausoleums -- which were also cut into the back of the cave, curving out of sight, even from the light of the angelic radiance. Because of its proximity to the tomb of King David, and its being on the Mount of Olives, this newly hewn out rock-cave tomb was a very expensive purchase and stone cutting project, and speaks of immense wealth. Whoever owned this cave was not only rich, he was almost like a government treasury unto himself. Perhaps more so than the rich young man of Matthew 20:16-22.
Above Work product mine (c) 2006 -- Brianroy
Bonus:
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