The gospels which were excluded from the official canon, the New Testament, at the Council of Nicaea are known as the apocrypha. One of these apocryphal works is the gospel of Phillip. In this gospel, the intimate relationship between Jesus and Mary Magdalene is openly discussed thus:
“And the companion of the Saviour is Mary Magdalene. But Christ loved her more than all the disciples and used to kiss her often on the mouth. The rest of the disciples were offended by it and expressed disapproval. They said unto him, why do you love her more than all of us? The Saviour answered and said to them, why do I not love you like her? … Great is the mystery of marriage, for without it the world would never have existed. Now, the existence of the world depends on man, and the existence of man on marriage.”
It is clear from the above statement that Jesus held marriage in high regard because he himself was part and parcel of it. The disciples (that is, most of them) were offended not because he and Mary were an item but because they simply did not approve of her as she was a Gentile and a commoner. Otherwise, the kissing was not offensive at all: it was a customary expression of mutual affection between the sacred bride and groom.
This we gather from the prototypically romantic Old Testament text known as The Song of Solomon, which opens with the words, “Let him kiss me with the kisses of his mouth: for thy love is better than wine.” As the Davidic groom, Jesus was therefore entitled to kiss Mary Magdalene as his bride.
THE FIRST MARRIAGE
In September AD 30, Jesus and Mary Magdalene had their First Marriage ceremony. Jesus had turned 36 in that year, the appropriate marriage age for a Davidic heir, and September was the holiest month in the Jewish calendar. Having been born irregularly himself (in the wrong month of the year because of his father Joseph’s intransigence), Jesus was determined that he himself follow the law to the letter so that his child would not suffer the same indignities as he did. The First Marriage is captured in LUKE 7:35-50.
The marriage took place at the home of Simon the Pharisee. This was another name for Simon Zelotes, the stepfather of Mary Magdalene. Although Mary Magdalene is not directly named, she is described as a “sinner”. This was another term for Gentiles, as in the eyes of the Jewish God, they were unregenerate and therefore hopeless sinners. Mary Magdalene, whose mother Helena-Salome was of Syrian origin (Syro-Phoenicia to be specific), was a Gentile.
On the occasion, Mary Magdalene performed three acts as set out in LUKE 7:38. She wept; kissed his feet; and anointed him with ointment. This is what a bride was supposed to do to her groom as clearly evinced in The Song of Solomon, a series of love poems concerning a spouse and her husband the King.
Of the three rites, perhaps it is the weeping that require elucidation. This was at once symbolic and sentimental. The First Marriage was simply a ceremony: the moment the ceremony was over, the husband and wife separated, that is, they lived apart until the month of December, when they came together under one roof. This was in accord with Essene stipulations for dynastic marriages, that is, those of the Davidic messiah and the priestly messiah.
Prior to the First Marriage, the bride was known as an Almah, meaning a betrothed Virgin. After the First Marriage ceremony, the Almah was demoted to a Sister. This was because the ensuing three-month separation meant husband and wife would not indulge in sexual activity and so the wife was as good as a sister to her husband. The imagery of Sister also being a wife is seen in 1 CORINTHIANS 9:5, where the apostle Paul refers to his wife as Sister. In ACTS 23:16, Paul’s wife is again referred to as his Sister.
Now, when the Almah became a Sister, she was metaphorically called a Widow, because she was being separated from her newly wedded husband. As such, she was expected to symbolically weep on account of this separation. That explains why Mary Magdalene had to weep at her first wedding. It is a pity that most Christians and their clergy miss the real story so wrongly indoctrinated are they.
In December AD 30, Jesus moved in with Mary Magdalene to consummate the marriage. It was hoped that Mary would fall pregnant so that in March the following year, a Second (and final) Marriage ceremony would be held. Sadly, conception did not take place. According to Essene dynastic procreational rules, the couple had to separate again.
They would reunite in December AD 31 for another try at conception. The reason they separated was because for a dynastic heir, marriage was purely for procreation and not for recreational sex. But even that year, Mary did not fall pregnant, necessitating another year-long separation.
What that meant was that Mary would be given one more last chance – in December AD 32, by which time Jesus would have been 38. If she did not conceive this time around, the marriage would come to an end through a legal divorce and Jesus would be free to seek a new spouse.
THE FINAL MARRIAGE
In December 32, Mary Magdalene finally conceived. When Jesus was crucified therefore in April 33 AD, his wife was three months pregnant. By this time, the Second Marriage ceremony, the final one, had already taken place, this being in March. The Second Marriage is cursorily related in MATTHEW 26:06-13; MARK 14:03-09; and JOHN 12:01-08. The John version reads as follows:
“Jesus, therefore, six days before the Passover, came to Bethany, where was Lazarus, who had died, whom he raised out of the dead; they made, therefore, to him a supper there, and Martha was ministering, and Lazarus was one of those reclining together (at meat) with him; Mary, therefore, having taken a pound of ointment of spikenard, of great price, anointed the feet of Jesus and did wipe with her hair his feet, and the house was filled from the fragrance of the ointment.
Therefore said one of his disciples — Judas Iscariot, of Simon, who was about to deliver him up – ‘Therefore was not this ointment sold for three hundred denaries, and given to the poor?’ and he said this, not because he was caring for the poor, but because he was a thief, and had the bag, and what things were put in he was carrying. Jesus, therefore, said, ‘Suffer her; for the day of my embalming she has kept it, for the poor you have always with yourselves, and me you have not always.’”
This story (also see JOHN 11: 1-44 ) centres on four people primarily. They are Jesus; Lazarus; Mary; and Martha. “Mary” was actually Mary Magdalene. “Martha” was a titular name for her mother, Helena-Salome. In the Lazarus story, the two ladies are referred to as “sisters”.
This denotes conventual sisters, like the Catholics refer to conventual nuns, and not sisters by blood. Helena-Salome actually headed a nunnery. By the same token, the reference to Lazarus as “brother” has a connotation akin to what Pentecostals refer to as “Brother in Christ”.
Thus, the story revolves around Jesus the groom; his bride Mary Magdalene; his father-in-law Simon Zelotes; and his mother-in-law Helena-Salome. This is a family affair folks, which provides strong hints as to the exact relationship between Jesus and Mary.
The raising from the dead of a man called Lazarus, sadly, was not a miracle at all: it was a ceremonial restoration from excommunication back to the Essene governing council, which comprised of Jesus and his so-called 12 disciples.
The “Lazarus” who was thus restored was actually Simon Zelotes, at the time the most “beloved” by Jesus of the entire apostolic band, who had been demoted under circumstances relating to a Zealot uprising against Pontius Pilate. More will be said on the subject at a later stage.
The anointing of Jesus by Mary with “spikenard” harps back to ancient married rituals as patently demonstrated in The Song of Solomon. This was the second time Mary had anointed Jesus, first at the First Marriage in September AD 30 AD and now at the Second Marriage in March 32 AD. On both occasions, Mary anointed Jesus whilst he sat at table. In SONG OF SOLOMON 1:12, the bride says, “While the King sitteth at his table, my spikenard sendeth forth the smell thereof”.
The anointing in the gospels was therefore an allusion to the ancient rite whereby a royal bride prepared her groom’s table. Only as the wife of Jesus and as a priestess in her own right could Mary Magdalene have anointed both the feet and head of Jesus.
The anointing in effect had two purposes: first, to seal the marriage, and second, to officially announce to the Jewish nation that Jesus was the Davidic messiah (and not his younger brother James, who had been so promoted by John the Baptist). It all harped back to the tradition in ancient Egypt and Mesopotamia, where Kings or Pharaohs were anointed for office (in their case with crocodile fat) by their half-sister brides.
The King’s bride actually kept the anointment substance for use for one more time – when the King died. You can now understand why Jesus said “the day of my embalming she has kept it” in reference to his anointing by Mary Magdalene and why the first person to feature at the tomb of Jesus was none other than Mary Magdalene!
Three passages in the Lazarus story (in JOHN 11: 1-44) are particularly telling. They are Verses 20, 28, and 29. They read as follows: “When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed in the house … After Martha said this, she went back and called her sister Mary privately. ‘The Master is here,’ she told her, ‘and is asking for you.’ When Mary heard this, she got up and hurried out to meet him.”
The reason Mary (Magdalene) first kept her place before proceeding to meet Jesus is not supplied in the Johannine gospel. However, the apocryphal document which has come to be known as The Secret Gospel of Mark sheds more light. It explains that on the first occasion, Mary did come out to meet Jesus along with her mother Martha (Helena-Salome) but upon being rebuked by the disciples of Jesus, she repaired back to the house.
Why was she lashed out at? Because according to the Essene matrimonial code, she was not permitted to come out of her own accord and greet her husband: she was to wait until he had given her express permission to emerge.
There is yet another element in the conduct of Mary Magdalene that has parallels with Solomon’s queen. In the back-and-forth romantic dialogue between the couple, the queen is referred to as a “Shulamite” (SONG OF SOLOMON 6:13). The Shulamites were from the Syrian border town of Solam and we have already seen that Mary’s first foster father, Syro the Jairus, was a Syrian, as was her mother Helena-Salome.
JUDAS DENOUNCES THE MARRIAGE
The marriage of Jesus to Mary Magdalene was vehemently opposed by most of his so-called disciples. The most vociferous on this position was Judas Iscariot. The writer of the John gospel characterises Judas as a “thief” who used to pilfer alms money but that is a smear. The gospels were written post-eventual and therefore Judas’s name was already in ignominy.
His detractors therefore had a field day at sullying his character. Yet prior to the betrayal, Judas Iscariot was one of the most respected figures among the Essene community. At the time of Jesus’s marriage, Judas was the second-highest ranking Essene after Simon Zelotes (that is the meaning of “Judas of Simon” in the passage quoted above, meaning “Judas the deputy of Simon”): Jesus was third, although politically he was the seniormost.
Judas opposed the marriage on grounds, primarily, that Mary Magdalene was not only a Gentile but a commoner. Judas had the right to pronounce on Jesus’s marriage because it was he who was in charge of the Essene’s order of Dan, to which Mary Magdalene belonged prior to her marriage to Jesus and therefore had the right whether to release her for marriage or retain her in the convent. Judas would rather the spikenard (the most expensive fragrance of the day, the reason it was only used by queens) was sold and the money generated donated to the Essene kitty (“the poor” was another name for Essenes: when Jesus in the Beatitudes said “blessed are the poor”, he was not referring to you and me: he meant the Essenes).
Sadly, as high-standing as he was, Judas had no right of veto over the marriage of a Davidic heir: only Simon Zelotes had by virtue of his position as the Essene’s Pope. Simon Zelotes was Mary Magdalene’s stepfather and there was no way he was going to stand in the way of the marriage of his own daughter. Moreover, Jesus had already begun to fancy himself as Priest-King. As far as he was concerned therefore, he was at once the Davidic messiah and the priestly messiah – the Melchizedek. Thus even if Simon Zelotes had perchance objected to the marriage, Jesus would have gone ahead with it anyway.
It was Jesus’s highly unpopular appropriated role as the Melchizedek that set him on the path to Calvary.
In 2005, the Business & Economic Advisory Council (BEAC) pitched the idea of the establishment of Special Economic Zones (SEZs) to the Mogae Administration.
It took five years before the SEZ policy was formulated, another five years before the relevant law was enacted, and a full three years before the Special Economic Zones Authority (SEZA) became operational.
… courtesy of infiltration stratagem by Jehovah-Enlil’s clan
With the passing of Joshua’s generation, General Atiku, the promised peace and prosperity of a land flowing with milk and honey disappeared, giving way to chaos and confusion.
Maybe Joshua himself was to blame for this shambolic state of affairs. He had failed to mentor a successor in the manner Moses had mentored him. He had left the nation without a central government or a human head of state but as a confederacy of twelve independent tribes without any unifying force except their Anunnaki gods.
If I say the word ‘robot’ to you, I can guess what would immediately spring to mind – a cute little Android or animal-like creature with human or pet animal characteristics and a ‘heart’, that is to say to say a battery, of gold, the sort we’ve all seen in various movies and tv shows. Think R2D2 or 3CPO in Star Wars, Wall-E in the movie of the same name, Sonny in I Robot, loveable rogue Bender in Futurama, Johnny 5 in Short Circuit…
Of course there are the evil ones too, the sort that want to rise up and eliminate us inferior humans – Roy Batty in Blade Runner, Schwarzenegger’s T-800 in The Terminator, Box in Logan’s Run, Police robots in Elysium and Otomo in Robocop.
And that’s to name but a few. As a general rule of thumb, the closer the robot is to human form, the more dangerous it is and of course the ultimate threat in any Sci-Fi movie is that the robots will turn the tables and become the masters, not the mechanical slaves. And whilst we are in reality a long way from robotic domination, there are an increasing number of examples of robotics in the workplace.
ROBOT BLOODHOUNDS Sometimes by the time that one of us smells something the damage has already begun – the smell of burning rubber or even worse, the smell of deadly gas. Thank goodness for a robot capable of quickly detecting and analyzing a smell from our very own footprint.
A*Library Bot The A*Star (Singapore) developed library bot which when books are equipped with RFID location chips, can scan shelves quickly seeking out-of-place titles. It manoeuvres with ease around corners, enhances the sorting and searching of books, and can self-navigate the library facility during non-open hours.
DRUG-COMPOUNDING ROBOT Automated medicine distribution system, connected to the hospital prescription system. It’s goal? To manipulate a large variety of objects (i.e.: drug vials, syringes, and IV bags) normally used in the manual process of drugs compounding to facilitate stronger standardisation, create higher levels of patient safety, and lower the risk of hospital staff exposed to toxic substances.
AUTOMOTIVE INDUSTRY ROBOTS Applications include screw-driving, assembling, painting, trimming/cutting, pouring hazardous substances, labelling, welding, handling, quality control applications as well as tasks that require extreme precision,
AGRICULTURAL ROBOTS Ecrobotix, a Swiss technology firm has a solar-controlled ‘bot that not only can identify weeds but thereafter can treat them. Naio Technologies based in southwestern France has developed a robot with the ability to weed, hoe, and assist during harvesting. Energid Technologies has developed a citrus picking system that retrieves one piece of fruit every 2-3 seconds and Spain-based Agrobot has taken the treachery out of strawberry picking. Meanwhile, Blue River Technology has developed the LettuceBot2 that attaches itself to a tractor to thin out lettuce fields as well as prevent herbicide-resistant weeds. And that’s only scratching the finely-tilled soil.
INDUSTRIAL FLOOR SCRUBBERS The Global Automatic Floor Scrubber Machine boasts a 1.6HP motor that offers 113″ water lift, 180 RPM and a coverage rate of 17,000 sq. ft. per hour
These examples all come from the aptly-named site www.willrobotstakemyjob.com because while these functions are labour-saving and ripe for automation, the increasing use of artificial intelligence in the workplace will undoubtedly lead to increasing reliance on machines and a resulting swathe of human redundancies in a broad spectrum of industries and services.
This process has been greatly boosted by the global pandemic due to a combination of a workforce on furlough, whether by decree or by choice, and the obvious advantages of using virus-free machines – I don’t think computer viruses count! For example, it was suggested recently that their use might have a beneficial effect in care homes for the elderly, solving short staffing issues and cheering up the old folks with the novelty of having their tea, coffee and medicines delivered by glorified model cars. It’s a theory, at any rate.
Already,customers at the South-Korean fast-food chain No Brand Burger can avoid any interaction with a human server during the pandemic. The chain is using robots to take orders, prepare food and bring meals out to diners. Customers order and pay via touchscreen, then their request is sent to the kitchen where a cooking machine heats up the buns and patties. When it’s ready, a robot ‘waiter’ brings out their takeout bag.
‘This is the first time I’ve actually seen such robots, so they are really amazing and fun,’ Shin Hyun Soo, an office worker at No Brand in Seoul for the first time, told the AP.
Human workers add toppings to the burgers and wrap them up in takeout bags before passing them over to yellow-and-black serving robots, which have been compared to Minions.
Also in Korea, the Italian restaurant chain Mad for Garlic is using serving robots even for sit-down customers. Using 3D space mapping and other technology, the electronic ‘waiter,’ known as Aglio Kim, navigates between tables with up to five orders. Mad for Garlic manager Lee Young-ho said kids especially like the robots, which can carry up to 66lbs in their trays.
These catering robots look nothing like their human counterparts – in fact they are nothing more than glorified food trolleys so using our thumb rule from the movies, mankind is safe from imminent takeover but clearly Korean hospitality sector workers’ jobs are not.
And right there is the dichotomy – replacement by stealth. Remote-controlled robotic waiters and waitresses don’t need to be paid, they don’t go on strike and they don’t spread disease so it’s a sure bet their army is already on the march.
But there may be more redundancies on the way as well. Have you noticed how AI designers have an inability to use words of more than one syllable? So ‘robot’ has become ‘bot’ and ‘android’ simply ‘droid? Well, guys, if you continue to build machines ultimately smarter than yourselves you ‘rons may find yourself surplus to requirements too – that’s ‘moron’ to us polysyllabic humans”!