- Jun 19, 2009
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YOUR TEXTS have predated stories plagiarized.
If one asked where did the death scene come from, you'd refuse to answer because the answer is disturbing for those who know.
Sitting in the British
Museum is a predated 900bc tablet in which the Babylonian myth of Bel (Baal in
Hebrew) is described in a passion play in which:
(1) Bel is taken prisoner;
(2) Bel is tried in a great hall;
(3) Bel is smitten;
(4) Bel is led away to the Mount (a sacred grove on a
hilltop);
(5) with Bel are taken two malefactors, one of whom is
released;
(6) After Bel has gone to the Mount and is executed,
the city breaks into tumult;
(7) Bel's clothes are carried away;
(8.) Bel goes down into the Mount and disappears from
life;
(9) weeping women seek Bel at the Tomb;
(10) Bel is brought back to life.
Sitting in the OT is predated description of roles that your texts are plagiarizing and stealing roles placing them fallaciously onto your jesus character. Roles of the Biblical characters for example like, Michael as the Judge, mediator, king of Righteousness, Shiloh, remover of the devil and his works, head of hosts, keeper of the book of life, and truth, head Rabbi, Moshiach.
Other figures in the OT are used to create Jesus stories, like Joseph & Joshua, and Rabbi Yohoshua ben Chananiah.
Then there is clear outright plagiarism from the OT stories placed as Jesus besides common teachings of Abraham and Torah predated teachings attributed to Jesus the idol god created inage of a man.
Examples: Then there is the admission of plagiarizing from the OT stories to create his image:
Luke 24:44-45 "Then he said to them, 'everything must be fulfilled that is written about me in the law of Moses, the prophets and the psalms.' (-Meaning, fit me in every verse to make me out to be the one)
Thus They rewrote Matthew 1.1 through 4:11 to create his Genesis (Luke 1:5 - 4:13). He leaned on Mark 1:21 through 3:19 to create his Exodus (Luke 4:14 - 6:19).
He quarried Matthew in rather unique ways to develop his readings for Leviticus (Luke 6:20 - 8:25).
He transcribed Mark 4 through 9 with some rather gaping omissions to provide appropriate readings to correspond with the material found in Numbers (Luke 8:26 - 9:50).
Finally, in his most imaginative piece of writing, Luke created the expanded journey section of his gospel (Luke 9:51 - 18:14) to correspond to the readings from Deuteronomy.
In order to show Jesus as the fulfillment of the Torah, Luke wrote his infancy story against the background of the Book of Genesis.
The blood atonement borrowed from
Deut 21.
Jeremiah 13:13-14 was used in emulating out of it’s context of time and message to create a disturbing threat in
Matthew 10: 34-40 and Thomas Verse 16.
2Samuel 1:10 &1:12 were re rewritten in the crucifixion scene of Jesus to be about him not Israel.
Even 1Sa 5:3 &5:4 mirrors his crucifixion that was written to emulate these verses about the Philistine deity “Dagon” he represents as the son of DAGON'S son Baal.
And read II Kings 4: 42 - 43(sound familiar to the loaves of bread story placed upon Jesus?)
Not only did they rehash text that was already in the bible but they also manipulate text that their teachings are based on making excuses for not fulfilling things or for problems that arise like his death etc. All the stories are based on twisted reasoning trying to avoid the inevitable questions like how could God die and allow himself to be tortured by his enemies etc. So they wrote the story and religion around these complications and twisted reason and common sense to make excuses for these things.
When Jesus' biography was being compiled was to attribute to him, miracles and anecdotes recorded in the Hebrew Bible. The following examples illustrate this ruse:
The Hebrew Bible relates that before she gave birth to Samuel, Hannah had been childless. And to show her gratitude to G--d for blessing her with a son, “...she brought him to the House of the L--rd,...” “...along with three bullocks,...” to be sacrificed there.
Mary was also said to have been without children prior to the birth of Jesus, and that after she bore him, “...they brought him up to Jerusalem to present him to the L--rd....” “and to offer a sacrifice....”
In both narratives, the families were greeted at the Temple by holy people. Eli the High Priest received Samuel, and “...Simeon, a man righteous and devout,...” together with a “prophetess,” were on hand to sing the praises of Jesus. Interestingly, her name is given as Anna which in Hebrew is Hannah!
Even the description of Jesus' spiritual progress is curiously similar to Samuel's:
“Now the boy Samuel continued to grow in stature, and in favor with the L--rd and with men.”
“And Jesus increased in wisdom and in stature, and in favor with G--d and man.”
John the Baptist, supposedly Jesus' cousin, is represented in the New Testament as being a reincarnation of Elijah the prophet.
The account of John's birth was derived from the chronicles of Samson:
Both their mothers are described as being barren, and childless when an angel appears announcing the forthcoming birth of an illustrious son.
Samson's mother was warned that she must “...drink no wine or strong drink,...” Similarly, the angel said that John “...shall drink no wine or strong drink,....”
The reason for this abstention in both instances were identical:
“...The child [Samson] shall be a Nazirite to G--d from the womb....” “...he [John] shall be filled with the Holy Spirit from his mother's womb.”
The closing statements of both narratives are also strikingly similar:
“...and the child [Samson] grew, and the L--rd blessed him.”
“And the child [John] grew, and became strong in the spirit,....”
The feasibility that Jesus brought a dead man back to life is dramatically reduced when one compares the details of this report with a miracle performed by Elijah the prophet:
Both episodes begin with the words:
“As he drew near to the gate of the city, behold,....They, then both continue to relate that a widow's son had died, and subsequently was resurrected, one by Elijah, and one by Jesus.
Each, in turn, then “...gave him to his mother.”
Elisha the prophet fed a large group of people with a small quantity of food consisting of first fruits, twenty loaves of barley, and fresh ears of grain. His disciples at first expressed disbelief that this would suffice for so many people. However, not only was it enough, but food was left over.
Jesus is said to have fed a large group of people with a small quantity of food consisting of seven loaves of bread and a few small fish. His disciples at first expressed disbelief that this would suffice for so many people. However, it is claimed that not only was it enough, but food was left over.
The Hebrew Bible informs us that the prophet Elijah abstained from all food and drink in the wilderness for a forty day period. The writers of Jesus' biography knew that this feat clearly proved Elijah's unique holiness. Therefore, with a few strokes of their pens, billions of people during the past two thousand years were falsely misled into believing that Jesus also fasted for forty days in the wilderness!
The writings of Josephus, published prior to 100 C.E. were also a source from which the compilers of the New Testament freely drew upon.
From his autobiography, we read:
“When I was fourteen years old, I was commended by everyone for the love I had for learning. Because of this, the high priests, and learned men of the city [Jerusalem] came often to me to enquire about the accurate understanding of points of the Law.”
The New Testament is mysteriously silent about what transpired during the first thirty years of Jesus' life. Therefore, the insertion of a similar passage insinuating that he was a recognized child prodigy ideally filled this void. Thus, we read:
“When he was twelve years old, they went up according to custom [to Jerusalem],... After three days they found him in the Temple, sitting among the teachers, listening to them and asking them questions, and all who heard him were amazed at his understanding, and his answers.”
Josephus recounts that during the Roman war against Jerusalem when escape by a Jew was nearly impossible, the following scheme was put into effect:
“And now Simon, thinking he might be able to scare and delude the Romans, put on a white robe,...and appeared out of the ground.... Those who saw him were greatly horrified, and remained motionless....”
To add dramatic effect to the “resurrection” story, elements from Simon's adventure were blended into it:
“...an angel of the L--rd descended from heaven, and rolled back the stone,....his clothing was white as snow. And for the fear of him, the guards trembled, and became like dead men.”
After Josephus betrayed his people, and deserted to the Roman side, he tells the following:
“...I saw many captives crucified; and I remembered three of them as my former acquaintances. ...I went to Titus, and told him of them. He immediately commanded them to be taken down....Two of them died under the physician's hands, while the third recovered.”
Similarly:
“And with [Jesus] they crucified two robbers, one on his right and one on his left.... Joseph of Arimathea, a respected member of the council,...went to Pilate, and asked for the body of Jesus.”
It is certainly peculiar that on separate occasions two prominent individuals both viewed a set of three men being crucified. Both then went to a Roman official to plea that his friend(s) might be taken down. After their request was granted, in each case, two of the crucified men died, and one survived.
In the New Testament's account, the two robbers died, and Jesus survived by means of “resurrection.”
In addition to this, the very name Joseph of Arimathea which in the original Greek of Mark is Joseph apo Arimathias was taken from the genealogy of Josephus. There, he informs us that his grandfather Joseph begot Matthias. The Greek text of which is Josepous Matthias!
If one asked where did the death scene come from, you'd refuse to answer because the answer is disturbing for those who know.
Sitting in the British
Museum is a predated 900bc tablet in which the Babylonian myth of Bel (Baal in
Hebrew) is described in a passion play in which:
(1) Bel is taken prisoner;
(2) Bel is tried in a great hall;
(3) Bel is smitten;
(4) Bel is led away to the Mount (a sacred grove on a
hilltop);
(5) with Bel are taken two malefactors, one of whom is
released;
(6) After Bel has gone to the Mount and is executed,
the city breaks into tumult;
(7) Bel's clothes are carried away;
(8.) Bel goes down into the Mount and disappears from
life;
(9) weeping women seek Bel at the Tomb;
(10) Bel is brought back to life.
Sitting in the OT is predated description of roles that your texts are plagiarizing and stealing roles placing them fallaciously onto your jesus character. Roles of the Biblical characters for example like, Michael as the Judge, mediator, king of Righteousness, Shiloh, remover of the devil and his works, head of hosts, keeper of the book of life, and truth, head Rabbi, Moshiach.
Other figures in the OT are used to create Jesus stories, like Joseph & Joshua, and Rabbi Yohoshua ben Chananiah.
Then there is clear outright plagiarism from the OT stories placed as Jesus besides common teachings of Abraham and Torah predated teachings attributed to Jesus the idol god created inage of a man.
Examples: Then there is the admission of plagiarizing from the OT stories to create his image:
Luke 24:44-45 "Then he said to them, 'everything must be fulfilled that is written about me in the law of Moses, the prophets and the psalms.' (-Meaning, fit me in every verse to make me out to be the one)
Thus They rewrote Matthew 1.1 through 4:11 to create his Genesis (Luke 1:5 - 4:13). He leaned on Mark 1:21 through 3:19 to create his Exodus (Luke 4:14 - 6:19).
He quarried Matthew in rather unique ways to develop his readings for Leviticus (Luke 6:20 - 8:25).
He transcribed Mark 4 through 9 with some rather gaping omissions to provide appropriate readings to correspond with the material found in Numbers (Luke 8:26 - 9:50).
Finally, in his most imaginative piece of writing, Luke created the expanded journey section of his gospel (Luke 9:51 - 18:14) to correspond to the readings from Deuteronomy.
In order to show Jesus as the fulfillment of the Torah, Luke wrote his infancy story against the background of the Book of Genesis.
The blood atonement borrowed from
Deut 21.
Jeremiah 13:13-14 was used in emulating out of it’s context of time and message to create a disturbing threat in
Matthew 10: 34-40 and Thomas Verse 16.
2Samuel 1:10 &1:12 were re rewritten in the crucifixion scene of Jesus to be about him not Israel.
Even 1Sa 5:3 &5:4 mirrors his crucifixion that was written to emulate these verses about the Philistine deity “Dagon” he represents as the son of DAGON'S son Baal.
And read II Kings 4: 42 - 43(sound familiar to the loaves of bread story placed upon Jesus?)
Not only did they rehash text that was already in the bible but they also manipulate text that their teachings are based on making excuses for not fulfilling things or for problems that arise like his death etc. All the stories are based on twisted reasoning trying to avoid the inevitable questions like how could God die and allow himself to be tortured by his enemies etc. So they wrote the story and religion around these complications and twisted reason and common sense to make excuses for these things.
When Jesus' biography was being compiled was to attribute to him, miracles and anecdotes recorded in the Hebrew Bible. The following examples illustrate this ruse:
The Hebrew Bible relates that before she gave birth to Samuel, Hannah had been childless. And to show her gratitude to G--d for blessing her with a son, “...she brought him to the House of the L--rd,...” “...along with three bullocks,...” to be sacrificed there.
Mary was also said to have been without children prior to the birth of Jesus, and that after she bore him, “...they brought him up to Jerusalem to present him to the L--rd....” “and to offer a sacrifice....”
In both narratives, the families were greeted at the Temple by holy people. Eli the High Priest received Samuel, and “...Simeon, a man righteous and devout,...” together with a “prophetess,” were on hand to sing the praises of Jesus. Interestingly, her name is given as Anna which in Hebrew is Hannah!
Even the description of Jesus' spiritual progress is curiously similar to Samuel's:
“Now the boy Samuel continued to grow in stature, and in favor with the L--rd and with men.”
“And Jesus increased in wisdom and in stature, and in favor with G--d and man.”
John the Baptist, supposedly Jesus' cousin, is represented in the New Testament as being a reincarnation of Elijah the prophet.
The account of John's birth was derived from the chronicles of Samson:
Both their mothers are described as being barren, and childless when an angel appears announcing the forthcoming birth of an illustrious son.
Samson's mother was warned that she must “...drink no wine or strong drink,...” Similarly, the angel said that John “...shall drink no wine or strong drink,....”
The reason for this abstention in both instances were identical:
“...The child [Samson] shall be a Nazirite to G--d from the womb....” “...he [John] shall be filled with the Holy Spirit from his mother's womb.”
The closing statements of both narratives are also strikingly similar:
“...and the child [Samson] grew, and the L--rd blessed him.”
“And the child [John] grew, and became strong in the spirit,....”
The feasibility that Jesus brought a dead man back to life is dramatically reduced when one compares the details of this report with a miracle performed by Elijah the prophet:
Both episodes begin with the words:
“As he drew near to the gate of the city, behold,....They, then both continue to relate that a widow's son had died, and subsequently was resurrected, one by Elijah, and one by Jesus.
Each, in turn, then “...gave him to his mother.”
Elisha the prophet fed a large group of people with a small quantity of food consisting of first fruits, twenty loaves of barley, and fresh ears of grain. His disciples at first expressed disbelief that this would suffice for so many people. However, not only was it enough, but food was left over.
Jesus is said to have fed a large group of people with a small quantity of food consisting of seven loaves of bread and a few small fish. His disciples at first expressed disbelief that this would suffice for so many people. However, it is claimed that not only was it enough, but food was left over.
The Hebrew Bible informs us that the prophet Elijah abstained from all food and drink in the wilderness for a forty day period. The writers of Jesus' biography knew that this feat clearly proved Elijah's unique holiness. Therefore, with a few strokes of their pens, billions of people during the past two thousand years were falsely misled into believing that Jesus also fasted for forty days in the wilderness!
The writings of Josephus, published prior to 100 C.E. were also a source from which the compilers of the New Testament freely drew upon.
From his autobiography, we read:
“When I was fourteen years old, I was commended by everyone for the love I had for learning. Because of this, the high priests, and learned men of the city [Jerusalem] came often to me to enquire about the accurate understanding of points of the Law.”
The New Testament is mysteriously silent about what transpired during the first thirty years of Jesus' life. Therefore, the insertion of a similar passage insinuating that he was a recognized child prodigy ideally filled this void. Thus, we read:
“When he was twelve years old, they went up according to custom [to Jerusalem],... After three days they found him in the Temple, sitting among the teachers, listening to them and asking them questions, and all who heard him were amazed at his understanding, and his answers.”
Josephus recounts that during the Roman war against Jerusalem when escape by a Jew was nearly impossible, the following scheme was put into effect:
“And now Simon, thinking he might be able to scare and delude the Romans, put on a white robe,...and appeared out of the ground.... Those who saw him were greatly horrified, and remained motionless....”
To add dramatic effect to the “resurrection” story, elements from Simon's adventure were blended into it:
“...an angel of the L--rd descended from heaven, and rolled back the stone,....his clothing was white as snow. And for the fear of him, the guards trembled, and became like dead men.”
After Josephus betrayed his people, and deserted to the Roman side, he tells the following:
“...I saw many captives crucified; and I remembered three of them as my former acquaintances. ...I went to Titus, and told him of them. He immediately commanded them to be taken down....Two of them died under the physician's hands, while the third recovered.”
Similarly:
“And with [Jesus] they crucified two robbers, one on his right and one on his left.... Joseph of Arimathea, a respected member of the council,...went to Pilate, and asked for the body of Jesus.”
It is certainly peculiar that on separate occasions two prominent individuals both viewed a set of three men being crucified. Both then went to a Roman official to plea that his friend(s) might be taken down. After their request was granted, in each case, two of the crucified men died, and one survived.
In the New Testament's account, the two robbers died, and Jesus survived by means of “resurrection.”
In addition to this, the very name Joseph of Arimathea which in the original Greek of Mark is Joseph apo Arimathias was taken from the genealogy of Josephus. There, he informs us that his grandfather Joseph begot Matthias. The Greek text of which is Josepous Matthias!
