Ishkur-Adad, the Jehovah of the Exodus, casts a stubborn spell over Egyptian Pharaoh
What did Ishkur-Adad, the Jehovah of the Exodus, mean when he referred to himself as “EHYEH ASHER EHYEH”, this being the name by which Moses should introduce him to the Hykso-Hebrews in Egypt, at the scene of the Burning Bush? Note that Moses, who was a naturally assertive person like the great intellect he was, did not quiz Adad as to what he meant. Clearly, he did comprehend the meaning of the name. Still, the Hebrews never used that name at all: instead, they generally referred to their god as ADONAI, or ATEN in Sumerian. Why this particular denomination we shall unpack at the appropriate time.
In the Bible’s multiple versions, EHYEH ASHER EHYEH has been translated variously as “I am who am”; "I am what I am"; or "I will be what I will be". In some versions, it is shortened simply to “I am”, or “Yahweh”. Some scholars posit that what actually Adad said was, “Who am I? I am who I am, and never you mind”. In other words, Adad was telling Moses to mind his own business and not bother with what was a preposterous matter. That kind of response, however, is unseemly: a god who wants to sell himself to a people who pay allegiance to other gods cannot afford to be so dismissively impolitic. You don’t win followers by coming across as vain, haughty, and impudent.
Note that contrary to what the Bible would have you believe, this was not the first time the Anunnaki employed the name Yahweh. Long before Moses came to Midian, the Midianites already had a god they called Yahweh, who was apparently their main god beside the goddess Ninmah, who was known as Hathor to the Egyptians. To the Egyptians, Midian was known as “The Land of the Shasu of Yahweh”.
This we learn from an inscription from the time of Pharaoh Amenhotep III, Moses’ father. “Shasu”, meaning a nomadic people, was the Egyptian term for Midianites, who like Hebrew-Hyksos were a Semitic people. Thus Yahweh-Adad was already known in Midian for at least 70 years before Moses relocated there. Why did Moses’ personal encounter with Adad take up to 40 years to happen? It could have been that Moses was reluctant to embrace Enlilite gods, preferring, instead, to stick to venerating the Aten, the planet Nibiru. As a sort of puffed up person, he was very set in his ways.
So what did Adad exactly say to Moses? It was to tell his people that “I AM WE ARE has sent me”. That is to say, a collection of gods who he, Adad, represented was the one that had commissioned Moses. In theosophy, the I AM WE ARE concept is known as the Sovereign Integral. Its meaning is simply that one is not an individual as such but a composite of constituent entities. Whatever he says or does represents the wishes of a collective of which he is part.
The I AM, therefore, is the individual being directly interacting with an audience at that particular point in time. But as a representative, ultimately, of a larger banding, he is the I AM WE ARE. Adad was the I AM. But he along with his fellow Enlilites – Enlil, Nannar-Sin, and Utu-Shamash – comprised the I AM WE ARE. In other words, “God” was a plurality and not a single entity. “God” was the “Elohim”, the ruling pantheon of the Anunnaki, and not simply “El”, an individual Anunnaki. The concept of multiple gods was not alien to the Hebrews. They were very much aware that their gods, the Anunnaki, were a clan. What was unusual was the idea of a single god representing several others. This would take a lot of convincing.
MOSES SACRIFICES HIS SON TO LUCIFERIAN FORCES
Once the proceedings at the scene of the Burning Bush were complete, it now fell to Moses to fulfill his part of the contractual bargain to recompense for the magical powers he had been endued by the forces of darkness. When you sign a contract with the Devil, invariably in your own blood, you seal it by shedding another’s blood. This is not the blood of an ordinary person: it is the blood of somebody very dear to you. This must be your child, wife, father, mother, brother, or sister in the main. Your child or parent is the one who carries the most weight as you are invested with greater powers when you kill either of these.
In Anunnaki times, one was required to sacrifice his firstborn son to either appease the gods (the basically diabolical Enlilites: not the generally benevolent Enkites) to bring about a desired result. THE MOST PRECIOUS SACRIFICE TO THE GODS WAS A KING’S FIRSTBORN SON. (In the “sacrificial death” of Jesus, an offspring of David, Israel’s greatest King, and therefore the first century’s Davidic heir, we see this ethos at play.)
For example, Abraham, the father of the Hebrew nation, was asked to sacrifice his firstborn son Ishmael by Adad though he defied the god and instead offered his second-born son Isaac (who was not his biological child), who Adad procedurally rejected. Since Moses had been appointed by Ishkur-Adad as the King of the Hebrews, it was necessary that he sacrifice his firstborn son both on his own behalf and that of the Hebrew people.
A hotheaded Moses, however, was reluctant to sacrifice his own flesh and blood. He made that very clear to Adad and hastened away in a huff. As a descendant of Abraham, Moses was all too aware that Abraham had also taken very strong exception to sacrificing his own son. But having fulfilled an initiation ritual, Moses had already crossed the Rubicon and he was under obligation to do his part. As he made his way home, the demon that now indwelt him threatened that if he did not co-operate, he would be killed. This is what is implied in EXODUS 4:24, which reads: “It came to be on the way, in the lodging, that a messenger of Yahweh encountered him and sought to put him to death.”
Moses finally acquiesced and did sacrifice his son with Zipporah. This son is not named but he was certainly his firstborn, meaning Gershom and Eleazer were not the only sons he had with Zipporah: there must have been a firstborn who was sacrificed and that’s the reason he is not named. LATER EDITORS OF EXODUS, HOWEVER, DECIDED TO GLOSS OVER THE SACRIFICE BY SPINNING IT AS NO MORE THAN A MERE CIRCUMCISION OF HIS SON (EXODUS 4:25).
Maybe circumcision was indeed involved, but it must have been deliberately botched to result in the death of the child. The fact that Zipporah was the person who performed the circumcision (which is bizarre as women never are or were involved in the circumcision process) clearly exposes the story as a fabricated one, or at the very least attests to the contrived fatal result of the circumcision as indeed an innocent woman forced to perform the act would make a mess of the process. It was only after the sacrifice was done that the demon desisted from badgering and barking threats at Moses (EXODUS 4:26).
EGYPTIAN HYKSO-HEBREWS SPURN MOSES
When Moses set course for Egypt this time around, he was accompanied by his first cousin Aaron. Moses was 80 going on 81, whilst Aaron was 83 going on 84. Once again, the man they were going to meet was Pharaoh Ramesses I. This was Moses’ second encounter with Ramesses although the Pentateuch authors have fused the first and second mission into one as is often their hurried tendency. The year was 1333 BC, Ramesses’ second year in office.
To his credit, Ramesses did not receive Moses hostilely. By this time, Ramesses was resigned to the fact that Moses, who had been the King of Median for about 40 years now, was his equal. In any case, Moses had renounced his Egyptian citizenship and so was no longer regarded as an aspiring Come-Back-Kid by the Egyptian establishment. He was thus received as a Hykso-Hebrew.
Initially, all Moses asked for was to introduce himself to his people, the Hebrew-Hyksos, who were concentrated in the land of Goshen in northern Egypt. Ramesses gave him the green light without much ado. Meanwhile, Ramesses had his troops at the ready just in case the Goshenites became excited at the sight of their leader and set about mischief-making of a provocative kind.
Arriving at Goshen, Moses did not address the entire Jewish population. He only picked a select few, who according to the Book of Exodus numbered 29 (EXODUS 6:14-24). Of course they must have been larger than that but the Exodus authors left out precious many names and retained only those whose descendants were prominent at the time Exodus was written, that is, in the 6th century BC.
All the 29 names were the offspring of Reuben, Simeon, and Levi – the first three sons of Jacob. But the dominant ones numerically were members of the tribe of Levi, who numbered 20 in all. What that seems to suggest is that at this point in time, THE LEVITES WERE THE PRE-EMINENT JEWISH TRIBE. This is one of two surprises, the other being the total absence of representatives of the tribe of Judah, which had superseded that of Reuben, Simeon, and Levi, after the three patriarchs were cursed by Jacob (Reuben for sleeping with one of his father’s younger wives; and Simeon and Levi for causing the expulsion of the Hykso-Hebrews from Egypt after they had SeqenenreTao, southern Egypt’s black Pharaoh, murdered).
How did the Levites, a cursed tribe, bounce back and become the leading tribe of the day during the Egyptian bondage? AARON HAD A LOT TO DO WITH THIS STATE OF AFFAIRS. Remember, when Moses went into exile after being forced to step down as Pharaoh Akhenaten by the Egyptian army acting in concert with the Theban priesthood, Aaron not only took over as interim Pharaoh but stayed in Egypt for another 40 years.
Aaron was therefore for a long time the elder statesman of the Hykso-Hebrews in Egypt and resultantly had enormous socio-political sway. Aaron, if you recall, was the son of Joseph’s second-born son Ephraim (Aye to the Egyptians: also known by his titular name Amram in the Bible) and Tey, whose Hebrew name was Yokarba (Jochebed in the English version of the Bible). Yokarba was of the House of Levi, a Levite.
That makes Aaron a Levite essentially since one’s tribal identity was ordinarily traced through the mother. Since Aaron was at once a Levite and patriarch of Egypt’s Hykso-Hebrews, he made sure that his tribe took pride of place. THIS IS THE MAIN REASON THE LEVITES BECAME ISRAEL’S PRIESTLY TRIBE AND WHY ONLY MEMBERS OF AARON’S CLAN WERE ELIGIBLE FOR THE POSITION OF HIGH PRIEST. It was Aaron who masterminded and orchestrated their rehabilitation and restoration to “God’s” favour.
Why was the tribe of Judah now sidelined? Well, again if you recall, Judah was not meant to be the substantive leader of the Israelites (the nation Jacob, who was also known as Israel, gave rise to): he was imply holding indefinite fort whilst Jacob’s anointed heir, Joseph, was growing up. By the time of the exodus, Joseph not only had become a Hykso-Hebrew legend but he had spawned at least three generations – Ephraim’s, Aaron’s, and Nadab’s. Thus Joseph had now reclaimed his rightful position as Jacob’s heir, meaning the tribe of Judah no longer counted.
Be that as it may, the tribe of Judah did not take their relegation to the fringes lying down. They did bounce back by and by, becoming the largest and most powerful Jewish tribe. That, however, is another story, which we shall address at the appropriate time. Sadly for Moses, the Hykso-Hebrew elders were not persuaded to depart Egypt. One of the reasons given had to do with “hard service” (EXODUS 6:9). In other words, they were not prepared to undergo the rigours of dislodging several nations that now inhabited Canaan.
It would entail several years of warfare and the Hykso-Hebrews of the day had never taken part in a war. Furthermore, the Hykso-Hebrew cast aspersions on the god Moses claimed to represent. What evidence was there that he would indeed see them to victory? How would they be assured that he was mighty enough to keep them safe and sound?
BUT THE MAIN REASON THE HYKSO-HEBREW ELDERS REJECTED MOSES’GOD HAD TO DO WITH THE FACT THAT HE DEMANDED THAT THEY SACRIFICE THEIR FIRSTBORN SONS IN RETURN FOR FREEING THEM FROM THE EGYPTIAN YOKE. In the Bible, this is not vividly set out: it’s only when you read between the lines that you get the photo. But don’t you worry: we shall demonstrate to you soon how we were able to decipher that on the basis of collaborative extra-biblical sources.
ISHKUR-ADAD “HARDENS PHARAOH’S HEART”
According to the Bible, Moses was able to contact Ishkur-Adad whilst he was in Egypt pleading the cause of his people. Exactly how the Pentateuch authors do not elaborate. There was likely a secret rendezvous in the Egyptian wilds where he and Adad met considering that the Anunnaki gods had airborne vessels which could land on any terrain.
So when Moses, accompanied by Aaron, reported to Adad that his people had given him the middle finger, Adad instructed him to approach Ramesses and ask him to order an expulsion of the Hykso-Hebrews from Egypt. Adad told Moses point-blank that Ramesses would turn him down but only because he, Adad, would “harden his heart”. This would give Adad the opportunity to perform “miracles” that would help Moses convince the Hykso-Hebrews that Yahweh was a great god who indeed could do wonders for them.
“HARDENING THE PHARAOH’S HEART” IS NOT A MERE FIGURE OF SPEECH: THIS IS THE FIRST DIRECT INDICATION WE HAVE OF AN ANUNNAKI GOD CONTRIVING TO INFLUENCE A HUMAN BEING BY MEANS OF HIGH-TECH MIND MANIPULATION. Mind control, which is a favourite Illuminati device even in our day, was not pioneered by Adolf Hitler’s Third Reich as we have been made to believe: it was introduced by the Anunnaki 3000 years ago, if not earlier.
Mind control is a device whereby a person is mentally influenced to act according to the wishes of his mind manipulator using sophisticated mind programming technology or harsh, heavy-handed mental access methods which make the victim easily susceptible to mental programming. For direct mass mental programming, this can be achieved through mobile phone masts, smart metres, chemtrails, broadcasting equipment, space satellites, vaccinations, foodstuffs such as GMOs, and the chemicals with which the water we drink either directly from the dams or rivers, or the mineral water that has become so fashionable today, is laced.
At the individual level, mind programming can be administered by way of hypnosis or metaphysical devices, which a layman like you and I would term as witchcraft, black magic, or demon-possession (more on this subject in a future series). Moses was reluctant to follow through on Adad’s instruction and he made that clear to the god. But Adad insisted that he just had to as he was bound by the terms of the initiation he underwent at the scene of the Burning Bush and which obliged him to obey Adad robotically.
Arriving at Ramesses’ courts, Moses accordingly delivered the message from “my God Yahweh”. Yahweh, he said, had demanded that Ramesses “dismiss” the Hykso-Hebrews from Egypt so they retrace their way back to the legal land of their heritage, Canaan. Ramesses’ initial response was to scoff at Yahweh, who, so he said, he did not even know. Of course this was a deep blue lie: Ramesses was aware that in the Land of the Midianites loomed large a god known as Yahweh. Be that as it may, Ramesses decided to consult his team of advisors on the matter.
Adad’s mind control stratagem was already at work. The Pharaoh’s advisers were adamant that the Hykso-Hebrews must not be let go. This is the reason they gave: “Behold, a nation, Children of Israel, is greater and mightier than us; Let us deal wisely with them, lest they multiply and, when war shall be called, they will join our enemies, and fight against us, and leave the land” – EXODUS 1:9–10.
Let us put Egyptian anxieties in context. At the time, a powerful kingdom on the upper reaches of the Euphrates River had arisen. This Kingdom was called Mitanni (“The Weapon of Anu”) and belonged to a people known as the Hurrians. Mitanni, an arch-enemy of Egypt, encompassed today’s Syria and Lebanon. In Mitanni was a region in the Khabu River area known as Aram-Naharayim, meaning “The Western Land of the Two Rivers”. Mitanni’s principal urban centre was Harran, a bastion of the Hykso-Hebrews.
Harran’s main Hykso-Hebrew tribe were the Ben-Yamins – the descendents of Benjamin, Jacob’s youngest son. Benjamin was the only one of Jacob’s 12 sons who was a full brother to Joseph as the duo’s mother was Rachel (Rachel died after giving birth to Benjamin.) Both the mothers of Jacob (Rebecca) and Joseph came from Harran.
Now, if the Hykso-Hebrews were to be let go by Ramesses, their most obvious destination would be Harran – to rejoin their kith and kin. Once the Hykso-Hebrews of Egypt reunited with the Hykso-Hebrews of Harran, they would form Mitanni’s Fifth Column and reinforce the regular Mitannian army, thus making a doubly formidable force with which Egypt would have to contend. That was what Ramesses feared and that was why he was dead set against giving Moses the green light to take his people with him.
NEXT WEEK: ISHKUR-ADAD’S TEN PLAGUES: WHERE THEY MIRACLES?
A case can be made, General Atiku, that history’s most infamous Roman is Pontius Pilate. It was Pilate who condemned Jesus, the “Son of God”, to the most cruel, most barbaric, and most excruciating of deaths – crucifixion – and cowardly at that as the gospels attest for us.
Yet the exact circumstances under which the crucifixion took place and what followed thereafter far from jells with what is familiarly known. The fact of the matter was that there was a lot of political wheeling and dealing and boldfaced corruption on the part both of the Jewish authorities and the Roman establishment in the person of Pontius Pilate. In this piece, we attempt, General, to present a fuller photo of Pilate as the centre of the whole machination.
Pilate’s historicity, General, is not in doubt. In 1961, an Italian archeologist unearthed a limestone block at Caesarea Maritima on the Mediterranean coast of Israel, which as of 6 AD was the Roman seat of government as well as the military headquarters. The block bore the inscription, “Pontius Pilate, the Prefect of Judea, has dedicated this Temple to the divine Augusti” (that is, then Roman Emperor Tiberius Caesar and his wife Livia).
Pilate also gets varying degrees of mention in the works of Roman senator and historian Cornelius Tacitus (56-117 AD); the Hellenistic Jewish philosopher and chronicler Philo of Alexandria (25 BC to 50 AD); and the legendary Jewish historian Flavius Josephus (37-100 AD).
Although his year of death (37 AD) is documented, his year of birth is a matter of conjecture, General. He came from the Pontii tribe (hence the name Pontius), a tough, warlike people. The Pontii tribe was of the equestrian class, the second-tier in the Roman caste system. Originally, the equestrians were those Romans with ample pocket power to bribe their way to knightly ranks in the Roman army. Pilate was born to Marcus Pontius, who had distinguished himself as a general in Rome’s military campaigns.
Following one of his particularly sterling military exploits, Marcus was awarded with the Pilum (javelin), a Roman decoration of honour for heroic military service. To commemorate this medal of valour, the family took the name Pilati, rendered Pilate in English and Pilatus in Latin.
The son, Lucius Pontius Pilate, also distinguished himself as a soldier in the German campaigns of Germanicus, a prominent general of the early Roman Empire. Thanks to his scintillating military profile coupled with strategic connections in the hierarchies of the Roman government, Pilate was able to wend his way into the heart of Claudia, the granddaughter of Caesar Augustus, the founder of the Roman Empire and ruler from 27 BC to 14 AD.
Claudia’s mother was Julia the Elder, who was also the biological mother of the apostles John and James. When Claudia was about 13 years of age, Julia sent her to Rome to be reared in the courts of Emperor Tiberius Caesar, to whom Julia was once married from 11 BC to 6 BC.
Although Tiberius was not the biological father of Claudius, General, he gladly acquiesced to being her foster father in deference to the memory of her late grandfather Caesar Augustus. Pilate arrived in Rome when Claudia was sixteen years of age. In AD 26, the two tied the knot. Needless to say, it was a marriage based not on love as such but on political opportunism.
The high-placed connection who facilitated Pontius Pilate’s smooth landing into the inner sanctums of Rome’s royalty and put him on a pedestal that saw him take pride of place in the cosmic gallery of rogues was Aelius Sejanus. Like Pilate, Sejanus came from the subordinate equestrian class, who would never be eligible for a seat in the Senate, the legislative council of ancient Rome.
Sejanus, however, had over time become Emperor Tiberius’ most trusted lieutenant and to the point where he was the de facto prime minister. He had been commander of the Praetorian Guard, the elite Special Forces unit created by Augustus Caesar as a personal security force, which developed under Sejanus’ command into the most significant presence in Rome.
In AD 26, the emperor was not even based in Rome: he had confined himself to the 10.4 km2 island of Capri, about 264 km from Rome, and left control of Rome and the government of the Roman Empire to Sejanus. It was Sejanus who recommended the appointment of Pilate as prefect, or governor/procurator of Judea. The appointment was pronounced right on the occasion of Pilate’s nuptials with Claudius.
Philo records that when the bridal party emerged from the temple where the marriage ceremony was celebrated and Pilate started to follow the bride into the imperial litter, Tiberius, who was one of the twelve witnesses required to attend the ceremony, held him back and handed him a document. It was the wedding present – the governorship of far-flung Judea – with orders to proceed at once to Caesarea Maritima to take over the office made vacant by the recall of Valerius Gratus.
Pilate was notified by Sejanus that a ship was in fact waiting upon him to transport him to Palestine right away. The only disadvantageous aspect about the assignment was that Pilate was to leave the shores of Rome alone, without the pleasure of spending a first night in the arms of his newly wedded wife: by imperial decree, the wives of governors were not allowed to accompany them in their jurisdictions. Pilate, however, was a royal by marriage and so this prohibition was waived. By special permission granted by His Imperial Majesty Tiberius Caesar, Claudia soon joined her husband in Judea. The wily Pilate had calculated well when he married into royalty.
A SADISTIC ADMINISTRATOR
The Judean perch was not prestigious though, General. The prefects of Judea were not of high social status. At least one – Felix, referenced by Luke in the Acts of the Apostles – was an ex-slave, which says a great deal on the low regard in which the province was held by Rome.
Pilate was only secondarily sent to Judea on account of having married into royalty: his posting to the volatile province stemmed, primarily, from his being of a inferior social pedigree. Be that as it may, Pilate relished the posting in that it gave him the chance to exercise power, absolute power. Absolute power corrupts absolutely and in Pilate was the archetypal example, General.
Pilate’s brief was simple: to collect taxes, maintain law and order, maintain infrastructure, and keep the population subdued. Although he was born lowly, he positively had the power of life and death over his Jewish subjects. Let us, General, listen to Josephus in his allusion to Coponius, Judea’s first Roman governor and who like Pilate was from the same subservient social class: “And now Archelaus’ part of Judea was reduced into a province and Coponius, one of the equestrian order among the Romans, was sent as procurator, having the power of life and death put into his hands by Caesar.”
Pilate, General, was callous to a point of being sadistic. He was scarcely the scrupling judge with the rare soft spot that we encounter in the gospels. Philo charges him with “corruptibility, violence, robberies, ill-treatment of the people, grievances, continuous executions without even the form of a trial, endless and intolerable cruelties”.
He further declares him to be a “savage, inflexible, and arbitrary ruler” who was of a “stubborn and harsh quality” and “could not bring himself to do anything that might cause pleasure to the Jews”. The essentially humane character of the Pilate who presided over the trial of Jesus as portrayed in the gospels may not be wholly fictitious but is highly embellished, General.
Why did Pilate have such a pathological hatred of the Jews, General? Sejanus had more to do with it than the spontaneous leanings of his own nature. According to Philo, Sejanus hated the Jews like the plague and wished “to do away with the nation” – to exterminate it. In AD 19, for instance, he forced the Jews in Rome to burn their religious vestments and expelled them from the city without much ado.
For as long as Sejanus was in power, General, Pilate could do pretty much as he pleased. He didn’t have to worry about compromising reportage reaching the emperor as everything went through the implacably anti-Jewish Sejanus. Sejanus was unrivalled in power: golden statues of the general were being put up in Rome, the Senate had voted his birthday a public holiday, public prayers were offered on behalf of Tiberius and Sejanus, and in AD 31 Sejanus was named as Consul jointly with Tiberius.
The Judea posting also gave Pilate a golden opportunity to make money – lots of it. The governors of the Roman provinces were invariably rapacious, greedy, and incompetent: this we learn not only from Jewish historians of the day but from contemporary Roman writers as well such as Tacitus and Juvenal.
As long as the money skimmed from the provinces was not overly excessive, governors were allowed a free hand. It is said of Emperor Tiberius that, “Once he ordered a governor to reverse a steep rise in taxes saying, ‘I want my sheep shorn, not skinned’!” For those governors, such as Pilate, who had support from the very acmes of Roman power, General, they were practically a law unto themselves.
PILATE’S WINGS ARE CLIPPED
Pontius Pilate, General, was untrained in political office. Furthermore, he was a sycophant to the core who was prepared to go to any length in a bid to curry favour with and prove his loyalty to the powers that be in Rome. Both these attributes gave rise to a series of blunders that brought him the intense hatred of the Jews.
The first abomination he committed in the eyes of the Jews, General, was to set up a temple dedicated to Emperor Tiberius, which he called the Tiberieum, making him the only known Roman official to have built a temple to a living emperor. True, Roman emperors were worshipped, but Tiberius was the one exception. According to the Roman scholar and historian Suetonius, Tiberius did not allow the consecration of temples to himself. Pilate’s act therefore, General, was an overkill: it was not appreciated at all.
Throughout his tenure, General, Pilate had a series of run-ins with the Jews, some of which entailed a lot of bloodshed and one of which sparked an insurrection that paved the way to Calvary. Then it all began to unravel, General. On October 18 AD 31, his patron Sejanus was summoned to the office of Emperor Tiberius and an angry denunciation was read out to him. It is not clear, General, what caused Sejanus’ fall from the emperor’s good graces but circumstantial evidence points to the perceived threat to the emperor’s power.
As the ancient historian Cassius Dio puts it, “Sejanus was so great a person by reason both of his excessive haughtiness and of his vast power that to put it briefly, he himself seemed to be the emperor and Tiberius a kind of island potentate, inasmuch as the latter spent his time on the island of Capri.” Sejanus, hitherto the most powerful man in Rome, General, was thrown into a dungeon.
That same evening, he was summarily condemned to death, extracted from his cell, hung, and had his body given over to a crowd that tore it to pieces in a frenzy of manic excitement. His three children were all executed over the following months and his wife, Tiberius’ own daughter, committed suicide. The people further celebrated his downfall by pulling his statues over. Meanwhile, General, Tiberius began pursuing all those who could have been involved in the “plots” of Sejanus.
In Judea, Pilate, a Sejanus appointee, must have been badly shaken, General. Were his friends and family under suspicion? Would he be purged like others? Imperial attitudes to the Jewish race seemed to have changed now with the riddance of Sejanus. Tiberius made sure this was the case by appointing a new governor for Syria (who went by the title Legate and to whom Pilate was obligated to report).
The governor, Lucius Pomponius Flaccus, arrived in Rome in AD 32. Philo records that Tiberius now “charged his procurators in every place to which they were appointed to speak comfortably to the members of our nation in the different cities, assuring them that the penal measures did not extend to all but only to the guilty who were few, and to disturb none of the established customs but even to regard them as a trust committed to their care, the people as naturally peaceable and the institution as an influence promoting orderly conduct.”
So Pilate, General, had lost his supporters at the top, his new boss was on his doorstep, and there had been a change of policy regarding the very people he was in charge of. Surely, he would have to watch his step. The fact of the matter, however, General, was that he hardly did so. In November 32 AD, for instance, he provoked a mini-uprising by the Zealots led by Judas Iscariot, Theudas Barabbas, and Simon Zelotes. It was this revolt, General, that culminated in those three “crosses” of Calvary that are indelibly etched on the mind of every Christian.
Until as recently as the 1980s a career often meant a job for life within a single company or organisation. Phrases such as ‘climbing the corporate ladder’, ‘the glass ceiling’, ‘wage slave’ & ‘the rat race’ were thrown about, the analogies making clear that a career path was a toxic mix of a war of attrition, indentured drudgery and a Sisyphean treadmill.
In all cases you fought, grafted or plodded on till you reached retirement age, at which point you could expect a small leaving party, the promise of a pension and, oddly, a gift of either a clock or watch. The irony of being rewarded with a timepiece on the very day you could expect to no longer be a workday prisoner was apparently lost on management – the hands of time were destined to follow you to the grave!
Retirement was the goal at the end of the long, corporate journey, time on your hands – verifiable by your gifted time keeping device – to spend time working in the garden, playing with the grandchildren, enjoying a holiday or two and generally killing time till time killed you.
For some, retirement could be literally short-lived. The retirement age, and accompanying pension, was predicated on the old adage of three scores years and ten being the average life expectancy of man. As the twentieth century progressed and healthcare became more sophisticated, that former mean average was extended but that in itself then brought with it the double-edged sword of dementia. The longer people lived, the more widespread dementia became – one more life lottery which some won, some lost and doctors were seemingly unable to predict who would succumb and who would survive.
However, much research has been carried out on the causes of this crippling and cruel disease and the latest findings indicate that one of its root causes may lie in the former workplace – what your job entailed and how stimulating or otherwise it was. It transpires that having an interesting job in your forties could lessen the risk of getting dementia in old age, the mental stimulation possibly staving off the onslaught of the condition by around 18 months.
Academics examined more than 100,000 participants and tracked them for nearly two decades. They spotted a third fewer cases of dementia among people who had engaging jobs which involved demanding tasks and more control — such as government officers, directors, physicians, dentists and solicitors, compared to adults in ‘passive’ roles — such as supermarket cashiers, vehicle drivers and machine operators. And those who found their own work interesting also had lower levels of proteins in their blood that have been linked with dementia.
The study was carried out by researchers from University College London, the University of Helsinki and Johns Hopkins University studying the cognitive stimulation and dementia risk in 107,896 volunteers, who were regularly quizzed about their job. The volunteers — who had an average age of around 45 — were tracked for between 14 and 40 years. Jobs were classed as cognitively stimulating if they included demanding tasks and came with high job control. Non-stimulating ‘passive’ occupations included those with low demands and little decision-making power.
4.8 cases of dementia per 10,000 person years occurred among those with interesting careers, equating to 0.8 per cent of the group. In contrast, there were 7.3 cases per 10,000 person years among those with repetitive jobs (1.2 per cent). Among people with jobs that were in the middle of these two categories, there were 6.8 cases per 10,000 person years (1.12 per cent).
The link between how interesting a person’s work was and rates of dementia did not change for different genders or ages.Lead researcher Professor Mika Kivimaki, from UCL, said: ‘Our findings support the hypothesis that mental stimulation in adulthood may postpone the onset of dementia. The levels of dementia at age 80 seen in people who experienced high levels of mental stimulation was observed at age 78.3 in those who had experienced low mental stimulation. This suggests the average delay in disease onset is about one and half years, but there is probably considerable variation in the effect between people.’
The study, published this week in the British Medical Journal, also looked at protein levels in the blood among another group of volunteers. These proteins are thought to stop the brain forming new connections, increasing the risk of dementia. People with interesting jobs had lower levels of three proteins considered to be tell-tale signs of the condition.
Scientists said it provided ‘possible clues’ for the underlying biological mechanisms at play. The researchers noted the study was only observational, meaning it cannot establish cause and that other factors could be at play. However, they insisted it was large and well-designed, so the findings can be applied to different populations.
To me, there is a further implication in that it might be fair to expect that those in professions such as law, medicine and science might reasonably be expected to have a higher IQ than those in blue collar roles. This could indicate that mental capacity also plays a part in dementia onset but that’s a personal conclusion and not one reached by the study.
And for those stuck in dull jobs through force of circumstance, all is not lost since in today’s work culture, the stimulating side-hustle is fast becoming the norm as work becomes not just a means of financial survival but a life-enhancing opportunity , just as in the old adage of ‘Find a job you enjoy and you’ll never work another day in your life’!
Dementia is a global concern but ironically it is most often seen in wealthier countries, where people are likely to live into very old age and is the second biggest killer in the UK behind heart disease, according to the UK Office for National Statistics. So here’s a serious suggestion to save you from an early grave and loss of competencies – work hard, play hard and where possible, combine the two!
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, General Atiku, 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, General, 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, General Atiku, 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, General, 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 on Jesus 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, General. 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, General, 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, General, 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, General, 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, General, 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 26:6-13; MARK 14:3-9; and JOHN 12:1-8.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, General. 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”, General, 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, General, 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 JOHN11: 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, General, 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, General. 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, General? 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, General. 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, General, 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’ name was already in ignominy.
His detractors therefore had a field day at sullying his character. Yet prior to the betrayal, Judas Iscariot, General, was one of the most respected figures among the Essene community. At the time of Jesus’ 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’ 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 General, 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 step-father 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’ highly unpopular appropriated role as the Melchizedek, General, that set him on the path to Calvary.