Month: March 2019

Hillel and Shammai

With the Advent of the House of Hillel and the House of Shammai, the Torah Became like Two Torahs.

The House of Hillel and the House of Shammai were two schools of Jewish thought and law founded by Hillel the Elder and his contemporary, Shammai. Both schools flourished in Jerusalem under their founders and descendants beginning circa 40 BCE. Their influence encompassed the years leading up to the arrival of “Jesus the Nazarene,” the Crucifixion and Resurrection, Eleazar’s execution of members of the House of Hillel, the destruction of the Jerusalem Temple in 70 CE, and many generations beyond.[2]

The founders’ names carry clues to their divergent philosophies and interpretations of the Torah: Shammai, from shema, is the first word of a section of the Torah that opens the morning and evening prayers addressed to YHWH. Shema is translated, “hear-obey.” Shammai was an ultra-conservative Torah and Ten Commandments literalist. He was a YaH-udean, a proponent of YaHWeH, a leader of the Tribe of Judah.

Hillel, from Ha’eL eL eLa, translated, “Praise God-Goddess,” is a reference to the opening words in Genesis when Philo’s Rules[3] for interpretation are applied (we’ll examine them in a moment). Hillel was a Nasi, translated “lord” and/or “prince.” He was a liberal, progressive teacher who minimized the value of the Ten Commandments when he condensed his version of the Torah into one sentence: “What is hateful to you, do not do to your fellow: this is the whole Torah; the rest is the explanation; go and learn.”[4] Hillel was a proponent of Ba’eL and Isha Orah, translated “Father God” and “Woman Light.” Together, Isha Orah and El are IshOrahEl. Hillel was a leader of the remnants of the Tribe of Ishrael after the mass defections at Mount Carmel.[5]

Hillel taught Shammai’s precepts alongside his own; in fact, Hillel’s students recited Shammai’s first before Hillel’s.[6] However, Shammai prohibited his students from knowing anything of Hillel’s teachings. The Ten Commandments cannot be ignored or compromised!

Historically, Kings and Queens took the name of their preferred imagined deity. For example, Persian King Nabuchadnezzar was named after the god, Nabu; the King’s name means, “Nabu preserve/protect my firstborn son.” Cyrus the Great, a hero in the Old Testament,[7] was so compassionate that his subjects, who believed him to be God, called him “Father.”  

In Old Testament stories, YaHWeH, Ba’eL, eLa Ha eM and Isha Orah (also known as “Asherah”) are names of Kings and Queens who embodied imagined deities of the same name. YHWH (translated “LORD”) was imagined to be authoritative and vindictive; Father El, Ela the Mother, and Asherah were imagined to be compassionate and forgiving, like loving Parents. Notably, Jesus prayed to “Abba, Abba” (Mk 14:36) and “Ela, Ela” (Mk 15:34), a clear indication that he was a graduate of the School of Nasi Hillel.

The Old Testament deity that exhibits symptoms of a “bi-polar personality disorder” is explained by this rational interpretation of biblical texts. The stories are not about “One God” with a confusing dual nature. The stories are about the leaders of two tribes whose ruling styles were based on two different schools of thought and interpretations of Torah. The Kings’ chosen deities, and namesakes, were imagined into being by men and women who infused them with their own values, emotions, and opinions about the best way to rule.

More intriguing and impressive, “the Torah was like two Torahs” because one string of Hebrew consonants can be used to create two different sentences with entirely different meanings, one for Shammai’s Judeans, the other for Hillel’s Israelites.

For example, Genesis 1:1 opens with the consonants, BRSTBRLHM. Rendered BaReSiT BaRa eLoHiM, these words are translated, “In the beginning God created…” (Shammai’s version which was also recited by Hillel’s students before reciting the Nasi’s alternative version). Here’s the problem with this translation: the Hebrew word for “God” is Eloah; the im suffix creates the plural, “Gods.” Philo says this “artificial interpretation of a single expression”[8] is a signal to the initiated (i.e., Hillel’s students) to look for an alternative correct word. A correct rendering and translation of LHM is eLa Ha eM, “Goddess the Mother.” This may not be acceptable to Shammai, patriarchal priests, evangelical preachers, or the Pope, but it is the correct rendering and translation of LHM. (According to Strong’s Hebrew Concordance, Goddess the Mother (LHM) appears 2,598 times in the OT.)

Here’s where it gets really interesting: BRSTBRLHM can be correctly rendered BaR iS, eT aB oR, eLa Ha eM, “Son of Man, Father Light, Goddess the Mother…” (Nasi Hillel’s Nasarene translation unknown to Shammai’s students). This was the original “Holy Trinity” that was rejected by Paul and the Church Fathers. This discovery solves the mystery of the “Son of Man” sayings in the New Testament. “Son of Man” is the phrase that opens Hillel’s version of Genesis, a clue to the version taught by Jesus who repeatedly refers to himself as “Son of Man.”[9] Unfortunately, the correct interpretation that Jesus preferred has been hidden from orthodox successors of the Early Church, while the protectors of His secret have been forced to hide underground.

Jesus the Nasarean said to the Twelve and the others around him, “The secret of the kingdom of God has been given to you. But to those on the outside everything is said in parables …” (aka, “enigmas”; Mk 4:11). “The Secret” is that the word erroneously translated “God” is LHM, correctly translated “Goddess the Mother.” She is rediscovered when Mark is translated back to the original Hebrew, a concept not yet embraced by resistant Markan scholars. However, compelling evidence has existed for several decades: While working on the Dead Sea Scrolls in 1963, French biblical scholar Jean Carmignac decided to translate Greek Mark to Hebrew. He was surprised to discover that the translation points to Greek Mark as a translation from a Hebrew or Aramaic original.[10]

And more evidence can be teased from the text, what’s there and what’s missing. “Mark” fails to mention that Jesus came “from Bethlehem” and was born to a “Virgin Mother.” These stunning omissions are especially problematic because most biblical scholars agree that proto-Mark was the source for Matthew’s and Luke’s gospels where Micah’s Bethlehem Prophesy (5:2-3) is fulfilled. Early Church Fathers claimed Matthew’s gospel was composed first, and in Hebrew, a claim most scholars discount today. However, they continue to defend many of the Fathers’ other claims, including that Jesus was called “The Nazarene” because “he came from Nazareth.” This, too, was an early distraction to lead the faithful away from the “Historical Jesus” and the truth about his mission.

Two New Testament verses are all that stand in the way of finding Bethlehem and the Virgin Mother in Mark’s Hebrew gospel. Once that’s done, a related prophesy in Micah and a related story in Genesis can be used to restore the lost ending: The related prophesy is Micah 4:8-10, the return of “Magdal, Daughter Jerusalem”[11]; the related story in Genesis is 40:22; 41:1-45, the crucifixion, reappearance, and demonstrated wisdom of “The Baker.”

The two New Testament interpolations that led us all astray are:

  1. Matthew 2:23: “and he went and lived in…Nazareth. So…he would be called a Nazarene.”
  2. Mark 1:9: “At that time Jesus came from Nazareth in Galilee…”

Available evidence viewed objectively suggests that Bishop Irenaeus (c. 130 to c. 200) added verse 23 to the end of Matthew, Chapter Two, then interpolated Mark 1:9 to lend support.[12] In doing so, he removed the fulfillment of the two important prophesies that would identify “The Messiah.”

Look at what happens when “Nazareth” is replaced by “Bethlehem” at Mk 1:9:

  • Hebrew BTLHM, rendered BeTLeHeM, is the “little town in Galilee,” as prophesied.
  • Hebrew BTLHM, rendered BeTuLaH eM, is translated “Virgin Mother,” as prophesied.
  • Hebrew BTLHM, rendered BaT eLa Ha eM, is translated “Daughter, Goddess the Mother.”

Both the missing prophesies are fulfilled in Mark’s gospel when “Nazareth” is removed and “BTLHM” is restored.  Furthermore, a “Daughter, Goddess the Mother” also appears. What’s that about? And, why would Bishop Irenaeus or any other Church Father falsify the reason “Jesus” was called “The Nazarene”?

The answers to these questions explain why “Jesus the Nazarene, Son of Joseph” was “born” in the first place. Mark’s Crucifixion was originally a dramatization of the story of the first crucifixion in Genesis. The victim is “The Baker” whom Pharaoh imprisoned with “Joseph the Nazar,” Israel’s “Prince,” sold into slavery by his envious step-brothers. Joseph’s mother was RKL RaKeL (oRaK + eLa = “Spirit of Ela”), and his biological father was a King whose name was Eloah.[13] This is the King El and Queen Ela praised by HaeL El and Ela, the man whose name, Hillel, is literally translated, “Praise El and Ela.”

The Baker is sentenced to be crucified; Hillel’s rendering of the climactic scene reveals that The Baker is Rachel, Joseph’s Mother.[14]  Two years later, when Pharaoh has worrisome dreams and is desperate to have them explained, Joseph, with help from LHM, interprets them and saves the people of Egypt from a great famine.[15] Obviously, The Baker, also known as eLa Ha eM, was not crucified after all.[16]

Scholars agree that the original ending of Mark’s gospel was removed, and two later attempts were made to harmonize it with Matthew and Luke.[17] Fortunately, Hillel’s interpretation of the first crucifixion in Genesis also helps reconstruct the original ending of Hebrew Mark:

In the remake played out on the streets of Jerusalem, Jesus the Nazarene volunteers to take his mother’s place on the cross; Jesus valued Her life over his own! She, then, concocts an elixir from plants and saves his life, too. “Virgin Mother” (BeTuLaH eM), “Son of God” (YaH-Zeus),[18] and “Daughter of Goddess the Mother” (BaT eLa Ha eM) emerge from the tomb victorious over death. “Daughter Jerusalem”[19] returns to fulfill Micah’s ignored prophesy (4:8-10),[20] and the Son, Daughter, Goddess and God live on, generation after generation into infinity. Well, that was the plan.

Judah’s patriarchal priests objected to honoring the goddess; She might elevate the perceived value of women. Worse, women who felt valued might rebel against those who attempted to subjugate and control them. YHWH forbid!

Some Judean priests rejected the new myth outright and remained Orthodox Jews. They supported the Zealot, Eleazar ben Ananias, who invited the students of both schools to meet at his house; Eleazar, another trickster, instructed armed men to let no-one leave the meeting; several members of the House of Hillel were then killed; Eleazar’s men leverage these deaths to force the others to adopt Shammai’s rules, The Eighteen Articles. Jewish history defines the occasion as a day of misfortune.[21] Indeed! It was the opening volley that led to the destruction of the Jerusalem Temple in 70 CE.

More moderate priests were ready for the Messiah to appear, but not Daughter Jerusalem. And so, “Jesus the Scapegoat Savior of Believers” was born, setting back the recognition of the value of women another two thousand years while giving birth to Paul’s “Christianity.”

The truth underlying biblical stories does not demand that rational reasoning be replaced by faith in irrational claims, as we’ve been told. It does demand thoughtful consideration of the evidence, and a mind open to a revised history and the restoration of herstory.

“The Nasarene,” as he was known, reveals that Jesus was a descendant of “The Nasi” Hillel and inherited the position of Nasi of the Great Sanhedrin. Hillel’s grandson was Nasi Gamaliel the Elder; Gamaliel’s son was “Jesus,” also known as, “bar-Jesus.”[22]

Gamaliel VI (circa 370 to 425) was the last Nasi of the Great Sanhedrin, ascending to that position circa 400. On October 20, 415, Emperors Honorius and Theodosius II issued an edict that stripped Gamaliel of his rank of Honorary Prefect. It banned him from building synagogues, deciding disputes between Jews and Christians, converting non-Jews to Judaism, and owning Christian slaves. [23]

Gamaliel was probably executed in 425, the year before an edict transformed the patriarch’s tax into an imperial tax. Theodosius refused to allow the appointment of a successor and in 429 terminated the Jewish patriarchate.[24]

This is just the beginning of the secrets Hillel’s Method of interpretation reveals. Philo of Alexandria preserved, simplified, and enumerated it on behalf of the man rejected by Paul and the Early Church Fathers, “Jesus the Nasarene.”

PaxAmoLux!

Copyright PJ Gott, 2019, Springfield, Missouri

[1] Mishnah: Hagigah (Tosefta) 2:9; Sanhedrin 88b; Sotah 47b. Also, “House of Hillel,” Wikipedia footnote, Drew Kaplan, “Rabbinic Popularity in the Mishnah VII: Top Ten Overall (Final Tally), Drew Kaplan’s Blog (5 July 2011).” Wikipedia: https://en.wikipedia.org/wiki/House_of_Hillel. “Hillel and Shammai,” https://www.jewishvirtuallibrary.org/hillel-and-shammai.

[2] “Hillel and Shammai,” Wikipedia: https://en.wikipedia.org/wiki/Hillel_and_Shammai

[3] Philo of Alexandria, a contemporary of Jesus and Mary Magdalene, wrote 21 rules for identifying “enigmas” in scripture.

[4] “Hillel the Elder,” Wikipedia: https://en.wikipedia.org/wiki/Hillel_the_Elder. Shabbat 31a.

[5] 1 Kings 18:36-40: Elijah the trickster tossed a water-combustible chemical on water to prove YHWH was more powerful than Father El and Asherah. The majority of the Israelites abandoned their deities in favor of YHWH.

[6] “Beit Hillel,” Wikipedia: https://en.wikipedia.org/wiki/House_of_Hillel.

[7] 2 Chronicles 36:22; Ezra 1:1-8; Ezra 3; Ezra 4:3-5; Isaiah 44-5; Daniel 1:21; 10:1.

[8] Philo’s Rule No. 16 for identifying and “enigma.”

[9] The term, Son of man, is used by Jesus 80 times as a way to refer to himself (32 times in Matthew; 14 times in Mark; 26 times in Luke; and 10 times in a qualitatively different way from the Synoptic Gospels in John).

[10] Jean Carmignac, The Birth of the Synoptics (Chicago: Franciscan Herald Press (1987), p. 1.

[11] “And you, Magdal eder…to you shall come the kingdom of Daughter Jerusalem…”

[12] Irenaeus “Against Heresies,” Alexander Roberts, ed., The Gnostic Society Library Online (1995), 1.9.4-5, n.p.

[13] Gen 30:22: Philo says, “Examine the Hebrew words and select a valid alternative for eLeHa, translated ‘to her.’” eLeHa can also be rendered eLoaH, which is Hebrew for “God.” The reason Joseph was the only “prince” among Jacob’s twelve sons is because his biological father was King Eloah, whose name ties him to the deities, Eloah and Ela Ha Em.

[14] Gen 40:22.

[15] Gen 41:1-45.

[16] Hillel’s version describes how the ancient Hebrew Goddess Shabbat convinced Pharaoh to change his mind about crucifying The Baker, the embodiment of Ela Ha Em.

[17] Both are often added to Mark with footnotes, “the shorter ending”; “the longer ending.”

[18] YHWH + Zeus = YaH-Zeus, invented to peacefully unite Orthodox Jews and Romans.

[19] Jerusalem can be rendered YaRa iSha eLa eM, “Teacher, Woman, Goddess Mother.”

[20] “And you, Magdal eder…to you shall come the kingdom of Daughter Jerusalem…”

[21] Shabbat (Tosefta) 1:16+;  Shabbat 13a;  Shabbat 17a; Shabbat (Jerusalem Talmud) 1:3c. “Bet Hillell and Bet Shammai: Relation to External World.” Marcus Jastrow and S. Mendelsohn, Jewish Encyclopedia online: http://www.jewishencyclopedia.com/articles/3190-bet-hillel-and-bet-shammai.

[22] Josephus, 1999, Antiquities 20.9.4 (213-214), 657. Luke 13:5-11.

[23] Graetz, Heinrich, History of the Jews. (Philadelphia: Jewish Publication Society, 1898).

[24] Pharr, Clyde (1952). The Theodosian Code and Novels and the Sirmondian Constitutions. (Princeton: Princeton University Press, 1952) 470-1. “Rabban Gamaliel VI,” Wikipedia: https://en.wikipedia.org/wiki/Raban_Gamaliel_VI

The Secret of the Kingdom of LHM

Mother of the Man Called “Jesus” in Mark’s Gospel

Antonia Minor

Image Downloaded from: https://en.wikipedia.org/wiki/File:Antonia_minor_pushkin.jpg

To the Twelve and the others around him, Jesus said, “The secret of the kingdom of LHM has been given to you. But to those on the outside everything is said in enigmas…”  (Mk 4:11).

What was “The Secret”? It’s found when Mark is translated back to the original Hebrew.[1]

In the Old Testament LHM is translated 2,598 times as “God.” THIS IS INCORRECT. The im suffix creates the plural of eLoaH, the correct word for “God.” Considering the context of the stories, the only correct rendering of LHM is eLa Ha eM, “Goddess the Mother.” That was “The Secret” known to the people closest to Jesus, and it was the secret they set about to share with new converts. No longer would Judah and Israel be missing their ancient goddess destroyed over and over again by misogynistic Kings. Jesus the Messiah returned, and he brought Her with him.

Furthermore, Jesus volunteered to sacrifice his life when hers was threatened! In other words, Jesus valued his mother’s life over his own! That was the original ending of the Myth of Jesus the Nazarene in Mark’s gospel.

Two New Testament verses are all that stand in the way of this Christianity-shattering revelation:

Matthew 2:23: “and he went and lived in a town called Nazareth. So…he would be called a Nazarene.”

Mark 1:9: “At that time Jesus came from Nazareth in Galilee…”

Scholars have always expressed concern that “Mark” seems unaware that Jesus came “from Bethlehem” and was born to a “Virgin Mother.” These oversights are especially problematic because most agree that proto-Mark was the source for Matthew’s and Luke’s gospels. However, trusted Early Church Fathers claimed Matthew’s gospel was composed first in Hebrew, an attempt to cover the fact that Mark was first and it was composed in Hebrew.[1]

Evidence suggests that Bishop Irenaeus (c. 130 to c. 200) added verse 23 to the end of Matthew, Chapter Two, then interpolated Mark’s to lend support. In doing so, he removed the fulfillment of the two important prophesies that would identify “The Messiah.”

Look at what happens when “Nazareth” is replaced by “Bethlehem”:

BTLHM, rendered BeTLeHeM, is a “little town in Galilee.”

BTLHM, rendered BeTuLaH eM, is translated “Virgin Mother.”

BTLHM, rendered BaT eLa Ha eM, is translated “Daughter of Goddess the Mother.”

Both the missing prophesies are fulfilled in Mark’s gospel when “Nazareth” is removed and “Bethlehem” is restored.

Why would Irenaeus or any other Church Father falsify the reason “Jesus” was called “The Nazarene”?

It’s the reason “Jesus the Nazarene” was invented in the first place. The story of the first crucifixion in the Old Testament is about a “Baker” whom Pharaoh imprisoned with “Joseph the Nazar” (Israel’s “Prince” who was sold into slavery).  Joseph’s mother was Rachel and his biological father was King Eloah.[2] The Baker is sentenced to be crucified. The Essene-Nazarene rendering of the climactic scene reveals that “The Baker” is Rachel, Joseph’s Mother. Two years later, when Pharaoh is disturbed by dreams, Joseph, with help from LHM, interprets them and saves the people of Egypt from a great famine. Obviously, something happened and Rachel the Baker, also known as eLa Ha eM, was not crucified.

Scholars agree that the original ending of Mark’s gospel was removed and at least two attempts made to harmonize it with Orthodoxy. However, the story of the first crucifixion in Genesis helps reconstruct the original ending of Hebrew Mark.

“Jesus the Nazarene, Son of Joseph” was an updated version of the story of “Joseph the Nazar, Son of Rachel,” aka, “Goddess the Mother.” Jesus son of Goddess volunteered to take her place on the cross so that she could live. She, then, concocted an elixir from plants that saved his life, too. Mother (LHM), Son (YH-Zeus), and Daughter of Goddess the Mother (Bat Ela Ha Em) emerged from the tomb victorious over death. The Goddess returns, and the Son and Daughter of God and Goddess live on, elevating the status of women.

Judah’s patriarchal priests objected. Many rejected the new myth outright and remained Orthodox Jews; however, some were open to an alternative version of the return of the Messiah. And so “Jesus the Scapegoat Savior of Believers” was born, setting back the recognition of the value of women another two thousand years.

COPYRIGHT 2019, P.J. GOTT, SPRINGFIELD, MO

Footnotes:

[1] In 1963 while working on the Dead Sea Scrolls, the French biblical scholar Jean Carmignac decided to translate Greek Mark to Hebrew. He was surprised to discover that the translation seemed to point to Greek Mark as a translation from a Hebrew or Aramaic original. ( Carmignac, Jean (1987). The Birth of the Synoptics. Chicago: Franciscan Herald Press. p. 1. ISBN 9780819908872.

[2] Gen 30:22: Philo says, examine the Hebrew words and select a valid alternative for eLeHa, translated “to her.” eLeHa can also be rendered eLoaH, which is Hebrew for “God.” The reason Joseph was the only “prince” of Jacob’s twelve sons is because his biological father was King Eloah.

The Baker’s Tomb


BAKER’S TOMB, ROME, ITALY
JUNE 15, 2015
Photograph by P.J. Gott

When I first saw the Baker’s Tomb in June 2015,  it was surrounded by weeds. It sits just outside Rome’s East Gate, the Porta Maggiore, which features a “wide” and a “narrow” gate, the inspiration for Mt 7:13-14. It was built c. 52 when Claudius was Emperor.

Contrary to tradition, the Baker’s Tomb was not built in the first century BCE; it was built c. 74 CE when the two people most important to the Story of Jesus the Nazarene and Mary the Magdalene died within a short time of one another. Their remains were placed in the Tomb, which became the focus of Essene-Nazarene ceremonies for more than three hundred years.

Then, circa 400 CE, Bishop Epiphanius convinced Emperors Theodosius and his son Honorius to put an end to the Nazarene “Heresy” for all time. They buried the Baker’s Tomb and the Porta Maggiore beneath a monstrous structure and destroyed all other “heretical” monuments and temples throughout the Roman Empire.

A heavily damaged marble relief of the couple entombed was retrieved in 1838 when Pope Gregory the XVI had the Tomb and the Porta Maggiore uncovered, concurrent with an apostolic letter forbidding “Faithful Catholics” to participate in the Atlantic Slave Trade.

Hidden for more than two centuries in the bowels of the Capitoline Museum, the marble relief was recently restored and put on display at one of Rome’s least-visited museums, Centrale Montemartini. A former industrial power plant, this obscure museum houses over 400 pieces of ancient sculpture from the collection of the Capitoline Museums. At one time, the woman’s head was missing in photographs. This “Freedman” and “Freedwoman” were dressed much like royalty of the time. 

Marble Relief Antistia and Eurysacis

In fact, the image of the Baker and her husband (above) is very similar to one of Emperor Tiberius and Empress Livia (below). (Tiberius was the father of the man who played the role of “Jesus the Nazarene.”)

An epitaph found with the relief portrait of the Baker and her husband is written in Latin and honors the woman:

FVIT ATISTIA VXOR MIHEI
Atistia was my wife

FEMINA OPITVMA VEIXSIT
A most excellent lady in life

QVOIVS CORPORIS RELIQVIAE
the surviving remains of her body

QUOD SVPERANT SVNT IN
which are in

HOC PANARIO

this breadbasket

Writing in the Greek language, Philo of Alexandria, a contemporary of “JC and MM,” overused the phrase, “most excellent,” to the extreme, in writings still extant. It is also prominent in the opening verses of Luke and Acts. I note this because “Atistia the Freedwoman” was also known as the “Freedman Antonius Pallas,” the “Freedwoman Antonia Caenis,” “Philo of Alexandria,” “Mary Magdalene,” et. al. Evidence for this stunning claim is outlined in mind-numbing detail in the three volumes of Following Philo, available from Amazon (link below).

The Tomb itself is rife with clues to the identities of the couple. Look closely at the three times the letter “T” appears. They are noticeably larger than the other letters and appear be crosses in the style of first century Roman crucifixions.

The Latin words, repeated on the three sides of the Tomb that remain intact are, MARCEI VERGILEI EURYSACIS PISTORIS REDEMPTORIS APPARET, traditionally translated, incorrectly, “This is the monument of Marcus Vergilius Eurysacis, baker, contractor, public servant.”

However, this common translation is problematic and deficient for several reasons: The most obvious problem is with the last word, APPARET. Translated here as a noun (“public servant”), apparet is a verb that means “to come in sight, to appear, become visible, make one’s appearance (class. in prose and poetry).” Also, “to be seen, to show one’s self, be in public, appear.” Therefore, it is quite clear that “public servant” is not the correct translation.

MARCEI is a reference to the god Mars, the father of twin sons, Romulus and Remus, the mythological founders of Rome. The twins’ mother, Rhea Silvia, was a Vestal Virgin. In one version of the myth, the twins were conceived when Mars visited Rhea Silvia in a sacred laurel grove that was dedicated to him. It may also refer to Marc Antony’s daughter Antonia, the mother of the woman who played the role of “Mary Magdalene.”

VERGILEI is a reference to Vestal Virgins, the preeminent “Bakers” in the Roman Empire. Vestals led the annual New Year rites on March 1 when new laurel branches replaced the old branches as they relit the sacred fire to symbolize a fresh start of the New Year. The poet “Vergil,” a “Vestal Virgin,” was the grandmother of the woman called “Mary Magdalene.”

The Vestals’ most important festival was the annual Vestalia which ran from June 7 to June 15. On June 9, according to first century poet Ovid, also a Julio-Claudian, a donkey was crowned with garlands of flowers and bits of bread. The donkey was the animal consecrated to Vesta; it was also the animal that delivered the “Bat Ela Ha Em, the Betulah em,  to Bet Lehem” (translated, “Daughter of Ela the Mother, the Virgin Mother, to Bethlehem”). A donkey also delivered Jesus to “Daughter Jerusalem” prior to the Crucifixion.

EURYSACIS can be broken into two words: Eury means “wide”; sacis means “narrow.” Rome’s East Gate, like Jerusalem’s East Gate, had a wide gate and a narrow gate. “Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it” (Mt 7:13-4). The message is that a Princess of Peace passing through the narrow gate is more effective than soldiers, horses, and chariots storming through the wide gate.

PISTORIS takes us back to Ovid. Included in the definition of PISTORIS is one revealed by him: “A surname of Jupiter, because, when the Romans were besieged in the Capitol, he gave them the idea of hurling bread, as though they had an abundance of it, at the besieging Gauls.” “Jupiter,” of course, was the Roman name for the deity the Greeks called “Zeus”–as in YaH-Zeus. Therefore, if Jupiter’s surname was Pistoris, then Zeus’ and YaH-Zeus’ surnames were Pistoris as well.

REDEMPTORIS can also be tied to Mary Magdalene: the Hebrew words, MGDL DR (MiGDoL eDeR), are translated, “watchtower of the flock.” The MaGDaL was introduced in the Old Testament immediately before the Bethlehem Prophecy (Mic 5:2-3) at Mic 4:8: “As for you, watchtower of the flock, stronghold of Daughter Zion, the former dominion will be restored to you; the Kingdom will come to Daughter Jerusalem.”

Can this be interpreted as anything other than a prophecy that Daughter Jerusalem–the Watchtower of the Flock–would be resurrected from the ashes of Asherah that YHWH demanded be destroyed: “Break down their altars, smash their sacred stones and burn their Asherah poles in the fire; cut down the idols of their gods and wipe out their names from those places” (Dt 12:3).

Micah’s prophecy continues: “Writhe in agony, Daughter Zion, like a woman in labor, for now you must leave the city to camp in the open field. You will go to Babylon [where the Old Testament was compiled and edited]; there you will be delivered, Redemptoris from the hand of YHWH, your adversary” (Micah 4:9-10).

The Julio-Claudian Dynasty honored the Essene-Nazarene version of Gen 1:1: “Son of Man, Father Light, Ela the Mother.” They were fully aware that the “Gods and Goddesses” in Hebrew Scripture were, in fact, mortal Kings and Queens who assumed the name of their imagined deity. They understood that myths had always been attached to mortal members of royal families in order to engender awe and compliance among their subjects. They reenacted the story of the “Baker,” Joseph’s mother whom he saved from crucifixion by taking her place on the Cross. These annual celebrations were a thorn in the side of Paul and the Early Church Fathers.

The patriarchal, misogynistic Church Fathers chose the Judean version of the Hebrew Bible. They took the mythological story of “YaH-Zeus,” the “Watchtower of the Flock,” and the “Daughter of Ela the Mother,” buried the Goddess, separated “Jesus” from the Nazarenes, and turned YaH-Zeus into a historical, magical “Father, Son, and Holy Spirit,” and a vicarious atonement!!

And this irrational deception has been successfully sold, swallowed, and regurgitated for more than two thousand years!

COPYRIGHT 2019, P.J. GOTT, SPRINGFIELD, MO

Additional interpretations of enigmatic messages on the Baker’s Tomb are outlined in depth in Chapter One of Following Philo: From Ba’al and Asherah to Jesus and Mary Magdalene.

Images of Antistia and Eurysaces downloaded from https://www.wantedinrome.com/news/rome-restores-funerary-relief-of-eurysaces-the-baker.html

Image of Tiberius and Livia on the Ara Pacis downloaded from https://i.pinimg.com/originals/01/25/de/0125decb7e0d30a1f9301a3872efd849.jpg

Philo’s Rules

Philo’s 21 Rules for Identifying and interpreting Enigmas

  1. The doubling of a phrase.

  2. An apparently superfluous expression in the text.

  3. The repetition of statements previously made.

  4. A change of phraseology – all these phenomena point to something special that the reader must consider.

  5. An entirely different meaning may also be found by disregarding the ordinarily accepted division of the sentence into phrases and clauses and by considering a different combination of the words.

  6. Synonyms [and phonetically similar words] must be carefully studied.

  7. A play upon words must be utilized for finding a deeper meaning.

  8. A definite, allegorical [enigmatical] sense may be gathered from certain particles, adverbs, prepositions, [unclear pronoun antecedents], etc., and in certain cases it can be gathered even from …

  9. the part of a word.

  10. Every word must be explained in all its meanings in order that different interpretations may be found.

  11. The skillful interpreter may make slight changes in a word, following the rabbinical rule: “Read not so, but so.” Philo, therefore, changed accents, breathings, etc., in Greek [and Hebrew] words.[1]

  12. Any peculiarity in a phrase justifies the assumption that some special meaning is intended. Details regarding the form of words are very important.

  13. Consider the number of the word, if it shows any peculiarity in the singular or the plural: the tense of the verb, etc.

  14. The gender of the noun may carry a clue.

  15. Note the presence or omission of the article;

  16. the artificial interpretation of a single expression;

  17. the position of the verses of a passage; [the position of words in a phrase relative to one another];

  18. peculiar verse combinations;

  19. noteworthy omissions;

  20. striking statements [i.e., angel, spirit, Holy Spirit, omen, prophecy, etc.];

  21. numeral symbolism [i.e., Platonic; Gematria].[2]

Some of these rules act primarily as yellow flags to signal an approaching enigmatic section of text that will require a stop, some thought, and possibly some research. The words most frequently employed are angel, spirit, and prophecy.

Other rules act as red flags, which are the solution or a part of the solution to the puzzle. For example, phrases that are repeated will contain a key word or words that are exactly the same. However, most of Philo’s Rules can serve both yellow-flag and red-flag functions.

[1] The assumption that Philo worked only with the Greek Septuagint is incorrect.

[2] Jewish Encyclopedia Online(1906), “Philo Judaeus,” n.p.Following Philo to:

The Virgin Mother

Biblical Hebrew is written in consonants only, no vowels, spaces, or punctuation. This provides multiple options for each string of consonants; scribes with competing agendas choose vowels, spaces, and punctuation that best support the preconceived beliefs they want to sell. For example:

Gen 1:1 opens with this string of consonants: BRSTBRLHM… rendered BaReSiT BaRa eLoHiM…, and translated, “In the beginning created God…”

Philo’s Rule 16 for identifying “enigmas”: “Note…the artificial interpretation of a single expression…” Interpreting eLoHiM as “God” is incorrect; in other words, “artificial.” The im suffix creates the plural of eLoaH, the correct Hebrew word for “God.” The consonants LHM create “Gods,” plural.

However, LHM can be correctly rendered LeHeM, “bread,” AND LHM can be correctly rendered eLa Ha eM, “Goddess the Mother” AND “Gods.” But!!! LHM can never be translated “God.” The key to the correct choice is the context or clues dropped nearby.

At Gen 35:9-11, Jacob has a life-changing meeting with LHM (bread? Gods? or Goddess the Mother?) who advises him, “‘Your name is YaaQoB; no longer shall you be called YaaQoB, but Israel shall be your name.’ So he was called Israel. LHM also said to him, ‘I am eL ShaDDaY; be fruitful and multiply; a nation and a company of nations shall come from you, and kings shall come forth from you” (Gen 35:9-11).

LHM has now given a clue to the correct rendering of LHM. LHM says, “I am El ShaDDaY…” The Hebrew word shad is translated “breast.” Later, at Gen 49:25, El Shadday reappears as Jacob lies on his deathbed and blesses his son with Rachel, Joseph: “From eLoaH of your father who helps you, and by Shadday who blesses you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts and the womb.”

Now, this isn’t the first time El Shadday gave a new name to an important biblical character. She had also renamed Ab-ram (translated “Father exalted”); his new name Ab RaHaM means “Father Compassion” (Gen 17:5). And She renamed Sarai (translated “princess”); her new name iSa oRaH means “Woman Light” (Gen 17:15). ISha+oRah+eL is Ishorahel, the etymology of “Israel,” Jacob’s new name and the name of his Tribe, destined to be Kings and Queens.

Gen 35:15: “Jacob named the town where LHM spoke with him BeTeL.” BeT eL is “House of EL.” Adding BT to LHM takes us to BTLHM, the string of Hebrew consonants that create the name of the “little town” from which Jesus came, BeTLeHeM. Next we look for the origin of BeTLeHeM.

Gen 35:19: “So Rachel died, and she was buried on the way to Ephrath (that is BTLHM), and Jacob set up a pillar at her grave, it is the pillar of Rachel’s tomb…Israel journeyed on, and pitched his tent beyond the Migdol Eder (translated, “Watchtower of the Flock”).” Notably, only after Rachel dies is “Jacob” called “Israel.” Why?

The name “Rachel” is derived from Orak Ela, “Spirit of El and/or Ela.” Rachel was also the Spirit of Woman Light (Isha Orah). As long as she lived, Rachel was the Queen of Israel. Upon her death, Jacob assumed the role of King of Israel.

“Pillars” are prominent in Jacob’s story: “Jacob…took the stone that he had put under his head and set it up for a pillar…Jacob made a vow, saying, ‘If LHM will be with me, and will keep me in the Way that I go, and will give me bread to eat … so that I come again to my father’s house in peace, then YHWH shall [not] be bread, and this stone, which I have set up for a pillar, shall be LHM’s house…” (Gen 28:18-22).

Note 1: The Hebrew word translated “The Way” is DRK; rendered aDa OraK, it means “adorned Spirit” and refers to Orak eL, Rachel.

Note 2: The Hebrew consonant L can be rendered eL (“to”), aL (“not”), and/or Li (“my”). It appears in the verses quoted above following YHWH. Judean scribes chose iL (“my”), but Isha Orah’s scribes chose aL (“not”). So, Jacob rejects YHWH in favor of LHM, the Father-Mother God and Goddess, Eloah and Ela Ha Em.

BeTLeHeM did not exist until Rachel died giving birth to her second son whom she named “son of my sorrow.”

BTLHM can also be rendered BeTuLaH eM, “Virgin Mother.” Rachel was a virgin until King Eloah appeared: “Then LHM remembered Rachel, and Eloah heard and opened her womb. She conceived and bore a son…” (Gen 30:22). Rachel gave birth to “Joseph the Nazar.”

Equally important, BTLHM can be rendered BaT eLa Ha eM, translated “Daughter of Goddess the Mother.” Goddess the Mother appears in the very first scene in the Old Testament.

“Goddess” was not a superhuman being. She was the imagined perfect woman with feminine traits: Compassion, Wisdom, Nurturing Love. She was a modifying balance to support and enhance “God’s” ideal masculine traits: Physical Strength, Forcefulness, Aggression. Israelite Kings and Queens, representatives of the balanced Ideal, were called

“Father El” and “Ela the Mother.”

In Old Testament myths, “YaHWeH’s” patriarchal, misogynistic YaHudean Kings waged an ongoing war against Israel’s Kings and Queens. Without the modifying balance of a “Goddess-Queen,” King YaHWeH’s strength, forcefulness, and aggression erupted in acts of violence against children, women and men.

COPYRIGHT 2019, P.J. GOTT, SPRINGFIELD, MO