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[[File:Sanhedrin.jpg|right|thumb|250px|The seventy chosen by Moses were not to rule over the people but were to oversee that which was given to God. Later in the [[Apostasy|apostacy]] of Judea and [[The Hasmonean Whoredom]] they were given legislative powers over the people. There were seventy that followed Christ by His [[appoint]]ment.<Ref>[[Luke 10]]:1 "After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come."</Ref> Their purpose would be fulfilled within the body of the 120 at [[Pentecost]] whom the [[Holy Spirit]] descended upon. ''It is the spirit that giveth life.'']]
{{seventy}}
[[Israel]] and what became known as Judea got farther from the precepts of God's kingdom. Because the '''[[voice]]''' of the people sought a ruler to take authority. The prophecy of [[1 Samuel 8]] would eventually oppress them under [[tribute]] and tyranny.


The Hellenized John Hyrcanus in 113 BCE left the control of the kingdom to his wife and the high priesthood to his son Aristobulus. Aristobulus had his mother starved to death and threw three of his brothers in prison and another he eventually killed.
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Aristobulus was the first Hasmonean to actually crown himself king and then in 103 B.C., died of illness whereupon his wife, Salome Alexandra, released his brothers from prison and married the eldest, Alexander Jannaeus, in accordance with the biblical levirate law (Yibum).
 
Alexander Jannaeus Hellenic ways were also despised by the people. In one incident he had over 6,000 men  - according to Josephus - put to death for protesting his abuses. But that was nothing compared to the 50,000 Jews who were killed due to the [[Pharisees]], a powerful school of rabbis, and their revolt.
 
Alexander Jannaeus died in 76 BCE, leaving his kingdom to his wife, Queen Salome Alexandra.
 
'''Queen Salome''' secured her power by siding with the [[Pharisees]] and establishing a rabbinical council with legislative powers and judicial authority which was called the [[Sanhedrin]].
 
The modern equivalent of the Sanhedrin of Queen Salome is the congresses and parliaments of the governments of the [[world]] who as lawmakers put heavy and grievous burdens on the people that often they themselves will not carry. The modern equivalent of the [[Pharisees]] are [[Modern Christians]] who ''strain at gnats but swallow the camel'' of [[false religion]]s.
 
== The seventy of Moses ==
 
This new Sanhedrin had nothing to do with what [[Moses]] had set up back in [[Numbers 11]]:16 * "And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee."
 
The "elders of Israel, whom thou knowest to be the elders of the people" are merely heads of families. They are also called by the people to serve as ministers of congregations of the people or even ministers of ministers of the people.
 
But the phrase "officers over them" does not include the words "over them" in the Hebrew text. They are officers but the question is over what and in what capacity?
 
 
The word "officer"  [http://biblehub.com/hebrew/veshoterav_7860.htm VavShemTetReishYodVav]  וְשֹׁטְרָ֑יו is from  ''shoter'' ShemTetReish<Ref>{{07860}}</Ref> which only appear in this form in [[Exodus 5]]:10 and refers not to the ''taskmasters'' of [[Pharaoh]] who ruled over the people but the "officers" who controlled the flow of ''straw''.
 
 
The words "that they may stand" is from the [[Hebrew]] word ''yatsab'' TzadikBeit<Ref>{{03320}}</Ref> but appears as [http://biblehub.com/hebrew/vehityatztzevu_3320.htm VavHeyTavYodTzadikBeitVav] וְהִֽתְיַצְּב֥וּ and in [[Deuteronomy 31]]:14 and [[Jeremiah 46]]:4. It is also separated by a Vav at the beginning and end as we see with the word ''officer'' [http://biblehub.com/hebrew/veshoterav_7860.htm VavShemTetReishYodVav].
 
The Pharisees were either patriots to their  Godly covenant or their written constitution of that nation. Their twisting of the words of the Torah through [[sophistry]] they had produced a religion that brought in damnable heresies until they did not know [[Moses]] and would not know [[Christ]] and His  [[Gospel of the kingdom]]. Their love of legalism brought about a Sanhedrin that made laws, binding the people to the traditions of that body politic, hypocritically<Ref>[[Matthew 15]]:7-8; [[Matthew 23]]:5; Matthew 23:13-33</Ref> stifling if not strangling the very liberty under God's kingdom which they professed.
 
They were “painfully punctilious about legal trifles and casuistries, while reckless of truth, righteousness, and the fear of God; cleansing the exterior man while full of iniquity within.”<Ref>Copyright Information, © Fausset's Bible Dictionary</Ref>
 
The contrast of Paul's bondage under the Mishna or law of the Pharisee explains his uncompromising stand on Christian justification by faith only. It was that law that had governed every aspect of their life which was [[Cross#Nailed_to_his_cross|nailed to the cross]].
 
 
When the Pharisees sat in the seat of the government their legalism imposed itself through statutes, often as heavy burdens, and tyrannical kings like [[Herod]]. But they knew that they could not subject the people without their [[consent]].<Ref>[[Proverbs 1]]:10 “My son, if sinners entice thee, consent thou not.”</Ref>
 
*    “A vow is a solemn promise made to God to perform or to abstain from performing a certain thing.”<Ref>Smith's Bible Dictionary - Bible Dictionary</Ref>
 
With the aid of the kings they offered social [[welfare]] schemes that spread over the Roman [[world]] in the form of [[Corban]] that would make the word of God to none effect. All that was required was the consent of the people through some system of application and registered membership under the guise of welfare and care. Soon their temple treasuries filled with the contributions of the people for the care of the widows and orphans, aged and infirm. Though this was a religion, it was not [[pure religion]].
 
[[Herod]] would establish such a system [[Corban]] justifying the [[covetous practices]] in the minds of many like [[Rome]] had done [[Polybius|corrupting their own people]] through the dismantling of the [[republic]].  This [[Public religion]] of [[Herod]] needed to be regulated by the Sanhedrin who functioned according to a spirit of [[force]]. [[John the Baptist]] would preach another way based on [[charity]] rather than [[force]]. [[The Way]] taught by John and Jesus would be at the core of the [[Christian conflict]] with the [[Imperial Cult of Rome]].
 
These state-run [[socialist]] welfare systems of the [[world]] had become popular at that time. Their use of force and violence is what was meant by:
 
* [[Matthew 11]]:12 And from the days of [[John the Baptist]] until now the kingdom of heaven '''[[971|suffereth violence]]''', and the violent take it by [[force]].
* [[Luke 16]]:16 The law and the prophets [were] until [[John]]: since that time the kingdom of God is preached, and every man '''[[971|presseth]]''' into it.
 
The [[Pharisees]] still had some charity, many rituals and ceremonies, but their [[freewill offerings]] were a token of the overall [[welfare]] of their society. Most of the [[benefits]] of their government were provided by funds collected through [[taxation]]. The once charitable offerings of the people had become an accounted scribes and [[force]]d contribution given to the temple.
 
The amount was determined by the legislating powers of the Sanhedrin and the kings. That power to exercise authority over the people grew, as the people applied for the entitlements and benefits of the growing bureaucracy of the Pharisees. What should have been for their [[welfare]] had become a [[snare]].<Ref>[[Psalms 69]]:22 “Let their table become a [[snare]] before them: and that which should have been for their [[welfare]], let it become a trap.”
: [[Romans 11]]:9 “And David saith, 'Let their table be made a [[snare]], and a trap, and a stumblingblock, and a recompence unto them:'”</Ref>
 
The [[Pharisees]] were popular because of their stoic modesty. On the outside, they gave the appearance of service and sacrifice but the living quarters of the [[priests]] of the [[temples]] were more lavish than that of the kings. But it was the participation by the people in the political and religious schemes of the Pharisees that made them mutually implicit in that sin of statutory [[Corban]].
 
In [[Egypt]] the people could eat of the [[One purse#Civic Flesh pots|flesh pots]] of the [[Pharaoh]].<Ref>Exodus 16:3 “And the children of [[Israel]] said unto them, 'Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, [and] when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.'”</Ref> Since the Egyptians were vegetarians, this reference to flesh pots<Ref>Ezekiel 11:3 “Which say, [It is] not near; let us build houses: this [city is] the caldron, and we [be] the flesh.”</Ref> had nothing to do with their diet. This was a metaphor describing a social welfare system of the pharaoh as a [[benefactor]] who could exercise authority and it included the governmental structure of corvée and [[corban]] which God opposed.<Ref>[[Ezekiel 11]]:7 “ Therefore thus saith the Lord GOD; 'Your slain whom ye have laid in the midst of it, they [are] the flesh, and this [city is] the caldron: but I will bring you forth out of the midst of it.'”</Ref>
 
The sons of Jacob had become entangled in [[Egypt]] and God said to never return there again.<Ref>[[Deuteronomy 17]]:16 “ ...nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.”</Ref> Because they had chosen to throw their brother Joseph into a pit of slavery, they did not have their own provisions and rations when famine came. When hard times were upon them they gave up their God-given rights, and went into bondage, becoming entangled in the [[elements]] of the [[world]],<Ref>Galatians 4:3 “Even so we, when we were children, were in bondage under the [[elements]] of the world: ... Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in [[bondage]]?”</Ref>  making covenants with men<Ref>Exodus 23:32 “Thou shalt make no covenant with them, nor with their gods.”</Ref> who called themselves benefactors, but exercised authority one over the other.<Ref>Matthew 20:25 “But Jesus called them unto him, and said, 'Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you...'”
: Mark 10:42 .... “Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But it shall not be so among you....”
: Luke 22:25 “And he said unto them, 'The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But it shall not be so among you...'”</Ref>
 
* [[Exodus 18]]:21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of fifties, and rulers of tens:"
 
The word "ruler" is said to be from ShemReish<Ref>{{08269}}</Ref> but is actually written ShemReishYod. There is another word ShemReishReish which is the verb for "rule" as in ''rule over us''.<Ref>{{08323}}</Ref>
 
The term "pentecontarch" in ancient History was a person in charge of a fifty-oared ship; the commander of a penteconter. The term is used in the Septuagint  from πεντήκοντα fifty + -αρχος<Ref>{{758}}</Ref> But again these men who led fifty were not rulers exercising authority one over the other. The same is true of those who served a hundred (hecatontarch) and a thousand (chiliarch).
 
Isolated congregations are not the kingdom. Ministers who [[covet]] their congregation, not networking with all other seekers of the [[kingdom of God]] and His [[righteousness]] fail to adhere to [[The Way]] of the Messiah. Christ '''[[commanded]]''' that his disciples follow this pattern of '''[[tens]]''' in organizing the people not so that men could [[exercise authority]] one over the other but so that the flow of righteous benefits like bread and welfare to those in true need could be properly done.


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Latest revision as of 17:12, 6 April 2023

The seventy chosen by Moses[1] were not to rule over the people but were to oversee that which was given to God. Later in the apostacy of Judea and The Hasmonean Whoredom they were given legislative powers over the people. There were seventy that followed Christ by His appointment. Their purpose would be fulfilled within the body of the 120 at Pentecost whom the Holy Spirit descended upon. It is the spirit that giveth life.

The seventy of Salome

The Sanhedrin (Greek: Συνέδριον, synedrion, "sitting together," hence "assembly" or "council"). There were actually two courts called Sanhedrin, the Greater Sanhedrin and the Lesser Sanhedrin.[2]

At Jerusalem, the Great Sanhedrin, the supreme judicial and legislative body, ceased to exist after the rebellion against Rome in AD 66–70. There were Sanhedrin that assembled at Jabneh and other localities in Palestine. The composition of the Sanhedrin included primarily the participation of the two major parties of the day, the Sadducees and the Pharisees.

A lesser Sanhedrin of 23 judges was commonly appointed to certain cities. There was to be only one Great Sanhedrin of 69 Mufla and the Av Beit Din or chief of the Sanhedrin. Together they were the 70. There was also the Nasi who held the position similar to a president. It had a limited legislative role and acted as the Supreme Court, hearing appeals from cases decided by lesser courts.

The last Av Beit Din of the Sanhedrin in about 20 BC was said to be Menahem the Essene, who prophesied that the Messiah would come during Herod's reign as king when there was little likelihood of him ever becoming king. Some say Menahem the Essene resigned from the Sanhedrin or "stalked out" to follow an "evil way" while others say he "went forth [out] to the King's [God's] service, and there went forth [out] with him eighty pairs of disciples dressed in regally (in silk)."[3]

What he may have done was follow after The Way of John the Baptist and Jesus who was the highest son of David, the Christ, the king.

Institutions of men change over time. There is a vast difference between the early Church and the Modern Church. There is also a difference between the institutions of Moses and those professed and established by the Pharisees or Sadducees.

Download Sanhedrin Recording


Israel and what became known as Judea got farther from the precepts of God's kingdom. Because the voice of the people sought a ruler to take authority. The prophecy of 1 Samuel 8 would eventually oppress them under tribute and tyranny.

The Hellenized John Hyrcanus in 113 BCE left the control of the kingdom to his wife and the high priesthood to his son Aristobulus. Aristobulus had his mother starved to death and threw three of his brothers in prison and another he eventually killed.

Aristobulus was the first Hasmonean to actually crown himself king and then in 103 B.C., died of illness whereupon his wife, Salome Alexandra, released his brothers from prison and married the eldest, Alexander Jannaeus, in accordance with the biblical levirate law (Yibum).

Alexander Jannaeus Hellenic ways were also despised by the people. In one incident he had over 6,000 men - according to Josephus - put to death for protesting his abuses. But that was nothing compared to the 50,000 Jews who were killed due to the Pharisees, a powerful school of rabbis, and their revolt.

Alexander Jannaeus died in 76 BCE, leaving his kingdom to his wife, Queen Salome Alexandra.

Queen Salome secured her power by siding with the Pharisees and establishing a rabbinical council with legislative powers and judicial authority which was called the Sanhedrin.

The modern equivalent of the Sanhedrin of Queen Salome is the congresses and parliaments of the governments of the world who as lawmakers put heavy and grievous burdens on the people that often they themselves will not carry. The modern equivalent of the Pharisees are Modern Christians who strain at gnats but swallow the camel of false religions.

The seventy of Moses

This new Sanhedrin created by Salome had little to do with what Moses had set up back in Numbers 11:16

  • "And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee."

The "elders of Israel, whom thou knowest to be the elders of the people" are merely heads of families. They are also called by the people to serve as ministers of congregations of the people or even ministers of ministers of the people.

But the phrase "officers over them" does not include the words "over them" in the Hebrew text. They are officers but the question is over what and in what capacity?

In Numbers 35 we see that they were also told to establish 48 Cities of refuge which were really a system of appeals courts created to prevent chaos and vengeance killings and provide for the administration of the "weightier matters of the law, judgment, mercy, and faith".


The word "officer" is from shoter ShemTetReish[4] which only appear in this form VavShemTetReishYodVav וְשֹׁטְרָ֑יו here and in Exodus 5:10. There it refers not to the taskmasters of Pharaoh who ruled over the people but the "officers" who controlled the flow of straw.


The words "that they may stand" is from the Hebrew word yatsab TzadikBeit[5] but appears as VavHeyTavYodTzadikBeitVav וְהִֽתְיַצְּב֥וּ and in Deuteronomy 31:14 and Jeremiah 46:4. It is also separated by a Vav at the beginning and end as we see with the word officer VavShemTetReishYodVav.

They were not just to stand but VavHeyTavYodTzadikBeitVav. But stand separated by two Vavs in the house Beit of righteousness Tzadik connected to an emphasis Hey on the divine spark Yod of faith Tav is a unique form and message concerning how they are to stand.

The plan of God and Moses, to say nothing of Jesus, was not to bring men under the arbitrary authority of tribunals. The purpose of the Seventy was more a part of the appeals court established through the cities of refuge. They did not act alone but filled the function of Supreme Court, without becoming gods many, and a Senate without legislative rule over the people. Through mutual cooperation of free assemblies including All the ministers of the People chosen through the tens,and their servant Senate of "Seventy Seniors", became and functioned as a voluntary society, the Great Congregation or Assembly.[6]

The Pharisees were neither patriots to God the Father's righteous covenant nor their own written constitution of a nation created by men. Their twisting of the words of the Torah through sophistry they had produced a religion that brought in damnable heresies until they did not know Moses and would not know Christ and His Gospel of the kingdom. Their love of legalism brought about a Sanhedrin that made laws, binding the people to the traditions of that body politic, hypocritically[7] stifling if not strangling the very liberty under God's kingdom which they professed.

They were “painfully punctilious about legal trifles and casuistries, while reckless of truth, righteousness, and the fear of God; cleansing the exterior man while full of iniquity within.”[8]

The contrast of Paul's bondage under the Mishna or law of the Pharisee explains his uncompromising stand on Christian justification by faith only. It was that law that had governed every aspect of their life which was nailed to the cross.


The seventy of Ptolemy

The Septuagint is a translation of the Hebrew Bible and some related texts into Koine Greek. The Septuagint derives its name from the Latin versio septuaginta interpretum, "translation of the seventy interpreters". Legend has it that the title refers to seventy or seventy-two Jewish scholars were hired by a Greek King of Egypt, Ptolemy II Philadelphus,, to translate the Torah from Biblical Hebrew into Greek, for inclusion in the Library of Alexandria.

The story reaches as far back as the Letter of Aristeas to his brother Philocrates referred to by Aristobolus writing in a passage preserved by Eusebius, and by Philo of Alexandria. References are repeated, with embellishments, by Philo of Alexandria, Josephus and by various later sources, including St. Augustine.

Evidently, Ptolemy's chief librarian Demetrios of Phaleron wanted the Hebrew law translated and preserved. This took place between 300-200 BC which was clearly a time of deep apostasy. There were many Jews who did not follow the ways of these Jews and several hundred years later accepted the teachings of Jesus on no need for this ritual sacrifice and dead stone temples.

Eventually, many Jews were so deluded by sophistry and their false interpretation of the ancient scripture that they could not recognize the simple message of Jesus about charity and love instead of force and violence and how His words about calling no man on earth father and loving your neighbor was in sync with Moses.[9]


Septuagint Verses in the New

Matthew 1:23 / Isaiah 7:14 – behold, a “virgin” shall conceive. Hebrew – behold, a “young woman” shall conceive.


Matthew 3:3; Mark 1:3; John 1:23 / Isaiah 40:3 – make “His paths straight.” Hebrew – make “level in the desert a highway.”

Matthew 9:13; 12:7 / Hosea 6:6 – I desire “mercy” and not sacrifice. Hebrew – I desire “goodness” and not sacrifice.

Matthew 12:21 / Isaiah 42:4 – in His name will the Gentiles hope (or trust). Hebrew – the isles shall wait for his law.

Matthew 13:15 / Isaiah 6:10 – heart grown dull; eyes have closed; to heal. Hebrew – heart is fat; ears are heavy; eyes are shut; be healed.

Matthew 15:9; Mark 7:7 / Isaiah 29:13 – teaching as doctrines the precepts of men. Hebrew – a commandment of men (not doctrines).

Matthew 21:16 / Psalm 8:2 – out of the mouth of babes and sucklings thou has “perfect praise.” Hebrew – thou has “established strength.”

Mark 7:6-8 – Jesus quotes Isaiah 29:13 from the Septuagint – “This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the precepts of men.”

Luke 3:5-6 / Isaiah 40:4-5 – crooked be made straight, rough ways smooth, shall see salvation. Hebrew – omits these phrases.

Luke 4:18 / Isaiah 61:1 – and recovering of sight to the blind. Hebrew – the opening of prison to them that are bound.

Luke 4:18 / Isaiah 58:6 – to set at liberty those that are oppressed (or bruised). Hebrew – to let the oppressed go free.

John 6:31 / Psalm 78:24 – He gave them “bread” out of heaven to eat. Hebrew – gave them “food” or “grain” from heaven.

John 12:38 / Isaiah 53:1 – who has believed our “report?” Hebrew – who has believed our “message?”

John 12:40 / Isaiah 6:10 – lest they should see with eyes…turn for me to heal them. Hebrew – shut their eyes…and be healed.

Acts 2:19 / Joel 2:30 – blood and fire and “vapor” of smoke. Hebrew – blood and fire and “pillars” or “columns” of smoke.

Acts 2:25-26 / Psalm 16:8 – I saw…tongue rejoiced…dwell in hope.. Hebrew – I have set…glory rejoiced…dwell in safety.

Acts 4:26 / Psalm 2:1 – the rulers “were gathered together.” Hebrew – rulers “take counsel together.”

Acts 7:14 / Gen. 46:27; Deut. 10:22 – Stephen says “seventy-five” souls went down to Egypt. Hebrew – “seventy” people went.

Acts 7:27-28 / Exodus 2:14 – uses “ruler” and judge; killed the Egyptian “yesterday.” Hebrew – uses “prince” and there is no reference to “yesterday.”

Acts 7:43 / Amos 5:26-27 – the tent of “Moloch” and star of god of Rephan. Hebrew – “your king,” shrine, and star of your god.

Acts 8:33 / Isaiah 53:7-8 – in his humiliation justice was denied him. Hebrew – by oppression…he was taken away.

Acts 13:41 / Habakkuk 1:5 – you “scoffers” and wonder and “perish.” Hebrew – you “among the nations,” and “be astounded.”

Acts 15:17 / Amos 9:12 – the rest (or remnant) of “men.” Hebrew – the remnant of “Edom.”

Rom. 2:24 / Isaiah 52:5 – the name of God is blasphemed among the Gentiles. Hebrew – blasphemed (there is no mention of the Gentiles).

Rom. 3:4 / Psalm 51:4 – thou mayest “prevail” (or overcome) when thou art judged. Hebrew – thou might “be clear” when thou judges.

Rom. 3:12 / Psalm 14:1,3 – they “have gone wrong.” Hebrew – they are “corrupt” or “filthy.”

Rom. 3:13 / Psalm 5:9 – they use their tongues to deceive. Hebrew – they flatter with their tongues. There is no “deceit” language.

Rom. 3:13 / Psalm 140:3 – the venom of “asps” is under their lips. Hebrew – “Adder’s” poison is under their lips.

Rom. 3:14 / Psalm 10:7 – whose mouth is full of curses and “bitterness.” Hebrew – cursing and “deceit and oppression.”

Rom. 9:17 / Exodus 9:16 – my power “in you”; my name may be “proclaimed.” Hebrew – show “thee”; may name might be “declared.”

Rom. 9:25 / Hosea 2:23 – I will call my people; I will call my beloved. Hebrew – I will have mercy (love versus mercy).

Rom. 9:27 / Isaiah 10:22 – only a remnant of them “will be saved.” Hebrew – only a remnant of them “will return.”

Rom. 9:29 / Isaiah 1:9 – had not left us “children.” Hebrew – Jehova had left us a “very small remnant.”

Rom. 9:33; 10:11; 1 Peter 2:6 / Isaiah 28:16 – he who believes will not be “put to shame.” Hebrew – shall not be “in haste.”

Rom. 10:18 / Psalm 19:4 – their “voice” has gone out. Hebrew – their “line” is gone out.

Rom. 10:20 / Isaiah 65:1 – I have “shown myself” to those who did not ask for me. Hebrew – I am “inquired of” by them.

Rom. 10:21 / Isaiah 65:2 – a “disobedient and contrary” people. Hebrew – a “rebellious” people.

Rom. 11:9-10 / Psalm 69:22-23 – “pitfall” and “retribution” and “bend their backs.” Hebrew – “trap” and “make their loins shake.”

Rom. 11:26 / Isaiah 59:20 – will banish “ungodliness.” Hebrew – turn from “transgression.”

Rom. 11:27 / Isaiah 27:9 – when I take away their sins. Hebrew – this is all the fruit of taking away his sin.

Rom. 11:34; 1 Cor. 2:16 / Isaiah 40:13 -the “mind” of the Lord; His “counselor.” Hebrew – “spirit” of the Lord; “taught” Him.

Rom. 12:20 / Prov. 25:21 – feed him and give him to drink. Hebrew – give him “bread” to eat and “water” to drink.

Rom. 15:12 / Isaiah 11:10 – the root of Jesse…”to rule the Gentiles.” Hebrew – stands for an ensign. There is nothing about the Gentiles.

Rom. 15:21 / Isaiah 52:15 – been told “of him”; heard “of him.” Hebrew – does not mention “him” (the object of the prophecy).

1 Cor. 1:19 / Isaiah 29:14 – “I will destroy” the wisdom of the wise. Hebrew – wisdom of their wise men “shall perish.”

1 Cor. 5:13 / Deut. 17:7 – remove the “wicked person.” Hebrew – purge the “evil.” This is more generic evil in the MT.

1 Cor. 15:55 / Hosea 13:14 – O death, where is thy “sting?” Hebrew – O death, where are your “plagues?”

2 Cor. 4:13 / Psalm 116:10 – I believed and so I spoke (past tense). Hebrew – I believe, for I will speak (future tense).

2 Cor. 6:2 / Isaiah 49:8 – I have “listened” to you. Hebrew – I have “answered” you.

Gal. 3:10 / Deut. 27:26 – cursed be every one who does not “abide” by all things. Hebrew – does not “confirm” the words.

Gal. 3:13 / Deut. 21:23 – cursed is everyone who hangs on a “tree.” Hebrew – a hanged man is accursed. The word “tree” does not follow.

Gal. 4:27 / Isaiah 54:1 – “rejoice” and “break forth and shout.” Hebrew – “sing” and “break forth into singing.”

2 Tim. 2:19 / Num. 16:5 – The Lord “knows” those who are His. Hebrew – God will “show” who are His.

Heb. 1:6 / Deut. 32:43 – let all the angels of God worship Him. Hebrew – the Masoretic text omits this phrase from Deut. 32:43.

Heb. 1:12 / Psalm 102:25 – like a “mantle” … “roll them”… “will be changed.” Hebrew – “raiment”… “change”…”pass away.”

Heb. 2:7 / Psalm 8:5 – thou has made Him a little “lower than angels.” Hebrew – made Him but a little “lower than God.”

Heb. 2:12 / Psalm 22:22 – I will ” sing” thy praise. Hebrew – I will praise thee. The LXX and most NTs (but not the RSV) have “sing.”

Heb. 2:13 / Isaiah 8:17 – I will “put my trust in Him.” Hebrew – I will “look for Him.”

Heb. 3:15 / Psalm 95:8 – do not harden your hearts as “in the rebellion.” Hebrew – harden not your hearts “as at Meribah.”

Heb. 3:15; 4:7 / Psalm 95:7 – when you hear His voice do not harden not your hearts. Hebrew – oh that you would hear His voice!

Heb. 8:9-10 / Jer. 31:32-33 – (nothing about husband); laws into their mind. Hebrew – I was a husband; law in their inward parts.

Heb. 9:28 / Isaiah 10:22 – “to save those” who are eagerly awaiting for Him. Hebrew – a remnant of them “shall return.”

Heb. 10:5 / Psalm 40:6 – “but a body hast thou prepared for me.” Hebrew – “mine ears hast thou opened.”

Heb. 10:38 / Hab. 2:3-4 – if he shrinks (or draws) back, my soul shall have no pleasure. Hebrew – his soul is puffed up, not upright.

Heb. 11:5 / Gen. 5:24 – Enoch was not “found.” Hebrew – Enoch was “not.”

Heb. 11:21 / Gen. 47:31 – Israel, bowing “over the head of his staff.” Hebrew – there is nothing about bowing over the head of his staff.

Heb. 12:6 / Prov. 3:12 – He chastises every son whom He receives. Hebrew – even as a father the son in whom he delights.

Heb. 13:6 / Psalm 118:6 – the Lord “is my helper.” Hebrew – Jehova “is on my side.” The LXX and the NT are identical.

James 4:6 / Prov. 3:34 – God opposes the proud but gives grace to the humble. Hebrew – He scoffs at scoffers and gives grace to the lowly.

1 Peter 1:24 / Isaiah 40:6 – all its “glory” like the flower. Hebrew – all the “goodliness” as the flower.

1 Pet. 2:9 / Exodus 19:6 – you are a “royal priesthood.” Hebrew – you shall be to me a “kingdom of priests.”

1 Pet. 2:9 / Isaiah 43:21 – God’s own people…who called you out of darkness. Heb. – which I formed myself. These are different actions.

1 Pet. 2:22 / Isaiah 53:9 – he “committed no sin.” Hebrew – he “had done no violence.”

1 Pet. 4:18 / Prov. 11:31 – if a righteous man “is scarcely saved.” Hebrew – if the righteous “is recompensed.”

1 Pet. 5:5 / Prov. 3:34 – God opposes the proud but gives grace to the humble. Hebrew – He scoffs at scoffers and gives grace to lowly.

Isaiah 11:2 – this verse describes the Seven Gifts of the Holy Spirit, but the seventh gift, “piety,” is only found in the Septuagint.


Departures

The King James Version of the Old Testament is translated from the Ben Chayyim Masoretic text of the Hebrew scriptures.

Some translations like the NIV and ESV depart from the Hebrew scriptures in places like Genesis 47:21, Genesis 49:10, Judges 14:15, Judges 16:13-14, 1 Samuel 1:24, 2 Samuel 7:16, 2 Samuel 15:7, 2 Samuel 24:13. This is because they are dependent upon the Septuagint (or the LXX).


Vowel Points

"Another character was employed before the present. A change was made in the forms of the letters. They were wholly altered from their first condition." The Vowel-Points Controversy in the XVI. and XVII. Centuries
B. Pick Hebraica, Vol. 8, No. 3/4 (Apr. - Jul., 1892), pp. 150-173 [1]

The seventy of Christ

In Mark 15:1 we see, "And straightway in the morning the chief priests held a consultation[10] with the elders and scribes and the whole council[11], and bound Jesus, and carried him away, and delivered him to Pilate."

Questions to answer
Why were the priests so threatened by the Doctrine and authority of Jesus?
Why did they need to seek the support in consultation[10] with the elders and scribes and even the "whole council"?
Who was that council?[11]
Was there another group operating differently than that "whole council"?
And why before Pontius Pilate?

There were many duties of the priests in many different religions. Those who did contrary to the Pure Religion of Jesus who was the Christ would eventually be called pagan and idolaters because of the covetousness of their Corban or public religion.

This distinction was at the core of the Christian conflict with Rome. We see the same thing in the conflict with the Pharisees and the Sadducees not only because of their Corban instituted with the introduction of the men who exercized authority through the civil law of Herod but by the judicial and legislative power of a corrupt if not apostate Sanhedrin.

Herod would need the consent of the people to obtain a new legal power over the people. He would obtained that consent through a new system of social welfare offered through registration with his temples. It would not only make the word of God to none effect but as covetous practices it would make the people human resources and curse children.

We would see this conflict at the core motivator in the trial of Jesus.[12]

There was another seventy that followed Christ and officially the rightful Sanhedrin by His appointment.[13]

Their purpose would be fulfilled within the body of the 120 at Pentecost whom the Holy Spirit descended upon. It is the spirit that giveth life.

Where did these seventy come from? What was going on at that time in history? Who knew Jesus was coming? Simeon[14] knew and so did Menahem the Essene?

Jesus was the king because he was the Christ, the Messiah, the anointed and thousands of Jews accepted him as the rightful king. Those who did not departed from the kingdom and made themselves subject to Caesar.

When the Pharisees sat in the seat of the government their legalism imposed itself through statutes, often as heavy burdens, and tyrannical kings like Herod. But they knew that they could not subject the people without their consent.[15]

  • “A vow is a solemn promise made to God to perform or to abstain from performing a certain thing.”[16]

This is why Jesus and James state that the people should not be swearing and takin oaths nor praying to the Fathers of the earth.

With the aid of the king they offered social welfare schemes that spread over the Roman world in the form of Corban that would make the word of God to none effect. All that was required was the consent of the people through some system of application and registered membership under the guise of welfare and care. Soon their temple treasuries filled with the contributions of the people for the care of the widows and orphans, aged and infirm. Though this was a religion, it was not pure religion.

Herod would establish such a system Corban justifying the covetous practices in the minds of many like Rome had done corrupting their own people through the dismantling of the republic. This Public religion of Herod needed to be regulated by the Sanhedrin who functioned according to a spirit of force. John the Baptist would preach another way based on charity rather than force. The Way taught by John and Jesus would be at the core of the Christian conflict with the Imperial Cult of Rome.

These state-run socialist welfare systems of the world had become popular at that time. Their use of force and violence is what was meant by:

The Pharisees still had some charity, many rituals and ceremonies, but their freewill offerings were a token of the overall welfare of their society. Most of the benefits of their government were provided by funds collected through taxation. The once charitable offerings of the people had become an accounted scribes and forced contribution given to the temple.

The amount was determined by the legislating powers of the Sanhedrin and the kings. That power to exercise authority over the people grew, as the people applied for the entitlements and benefits of the growing bureaucracy of the Pharisees. What should have been for their welfare had become a snare.[17]

The Pharisees were popular because of their stoic modesty. On the outside, they gave the appearance of service and sacrifice but the living quarters of the priests of the temples were more lavish than that of the kings. But it was the participation by the people in the political and religious schemes of the Pharisees that made them mutually implicit in that sin of statutory Corban.

The seventy of Jacob

  • Exodus 1:5 And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt [already].

In Egypt the people could eat of the flesh pots of the Pharaoh.[18] Since the Egyptians were vegetarians, this reference to flesh pots[19] had nothing to do with their diet. This was a metaphor describing a social welfare system of the pharaoh as a benefactor who could exercise authority and it included the governmental structure of corvée and corban which God opposed.[20]

The sons of Jacob had become entangled in Egypt and God said to never return there again.[21] Because they had chosen to throw their brother Joseph into a pit of slavery, they did not have their own provisions and rations when famine came.


In Rome

Rome had a group of a hundred men who were chosen as the chiefs of ten[22] who in the early days were about a hundred and were called the Senate. Without any legislative power to make law, they needed a tribunal to create the foundation of a legal society. They also had the Decemviri, ten men, whose number was eventually increased to sixty.[23]

The seventy of today

When Jesus appointed His Sanhedrin He had a mission in mind.[24]

  • Luke 10:19 "Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. 20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. 21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight."

In verse 19 we see Jesus, who was the Christ and King of Judea appoint power[25] to these seventy men chosen by Him. That word is the same word we see in Romans 13 that many Modern Christians want to tell us means "government" or the "authority of government". Of course Jesus does not operate a government like the rulers gentiles who exercise authority one over the other.

The were also given "over all the power of the enemy" but a different word is used in this phrase. The word power here is the word dunamis[26] which included power over the hostile "echthros".[27]

Where are the seventy today?
Are they in your congresses and parliaments?
Who will walk in The Way of Christ?
What is hid "from the wise(experts) and prudent(intelligent)"?
Have we gone after the Cains, Nimrods and Caesars of the world?
Have we gone the way of Balaam?
Did we follow the way of the Nicolaitan?
Have you despised dominion?

Many are willing to sell their neighbor and even their neighbors' children into bondage to obtain government benefits. When hard times come upon them they give up their God-given rights, and go into bondage, becoming entangled in the elements of the world,[28] making covenants with men[29] who called themselves benefactors, but exercised authority one over the other.[30]

  • Exodus 18:21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of fifties, and rulers of tens:"

The word "ruler" is said to be from ShemReish[31]. There is another word ShemReishReish which is the verb for "rule" as in rule over us.[32] but in this verse what is actually written is ShemReishYod. And while we see the terms "over us" it is not the typical AyinLamed but here we see ‘ă-lê-hem, עֲלֵהֶ֗ם AyinLamedHeyMem.

These additional letters of HeyMem accompany the words "and place" which is normally ShimVavMem שִׂ֣ים which can mean put, place or set but here we see wə-śam-tā וְשַׂמְתָּ֣ which is VavShimChetTav.

Even the word "a thousand" which is said to be AlefLamedPie אֲלָפִ but in this context it is written אֲלָפִים֙ which is AlefLamedPieYodMem. Together they would appear as וְשַׂמְתָּ֣עֲלֵהֶ֗םשָׂרֵ֤יאֲלָפִים֙. The addition of extra letters like Tav Yod and Mem are expressing and including different ideas concerning these words.

God has never wanted men to rule over one another. Because these individuals are "men of truth, hating covetousness" they would have nothing to do with nor lead the people into the error of Balaam or the stumblingblock of the Nicolaitans.

The term "pentecontarch" in ancient History was a person in charge of a fifty-oared ship; the commander of a penteconter. The term is used in the Septuagint from πεντήκοντα fifty + -αρχος[33] But again these men who led fifty were not rulers exercising authority one over the other. The same is true of those who served a hundred (hecatontarch) and a thousand (chiliarch). Christ made this clear in his instructions to his apostles.

Christ was preaching and appointed a kingdom which created a vast charitable network in the pattern of Tens.

Isolated congregations are not the kingdom. Ministers who covet their congregation, not networking with all other seekers of the kingdom of God and His righteousness fail to adhere to The Way of the Messiah. Christ commanded that his disciples follow this pattern of tens in organizing the people not so that men could exercise authority one over the other but so that the flow of righteous benefits like bread and welfare to those in true need could be properly done.

The seventy will appear like the loaves and fishes when we sit down in companies of tens, in ranks of fifty, in ranks of one hundred as Christ commanded. (Mark 6)



Joseph of Arimathea

Who was Joseph of Arimathea?[34]

Joseph of Arimathæa[35] was identified as having taken charge of the body of Jesus in order to give Him decent burial.

Besides being a disciple of Jesus[36] and providing a tomb for the body of Jesus[37] Joseph is mentioned in all four gospels not only as a righteous man but also as a member of the Council (Sanhedrin) and a secret supporter of Jesus.

According to the Talmud, Joseph of Arimathea "[38] was the younger brother of Joachim the father of Mary and therefore Jesus' Great uncle.[39]

Joseph of Arimathea, son of Matthat (Mathat) ben Levi of Arimathea, was also the "Nobilis Decurio" (Minister of Mines) of the Roman Empire, among other titles, as stated by Jerome and earlier sources. This would have meant he was charged with overseeing the mining operations of the Roman Empire which were extensive and profitable.

Romans recognized talent and Joseph was talented, learning by 16 what many men might take a lifetime to master. His parentage, positions, and holdings would have been one of the richest men in the known world. The Patriarch of Constantinople wrote that Joseph was one of the Seventy Apostles appointed in Luke 10. So he was a member of the original Sanhedrin appointed by Jesus as the king and high priest for all who followed His way.

Joseph of Arimathea was also the "Nobilis Decurio" (Minister of Mines) of the Roman Empire, among other titles, as stated by Jerome and earlier sources. This would have meant he was charged with overseeing the mining operations of the Roman Empire and would have been one of the richest men in the known world.

Joseph as one of the richest men in the Roman Empire, he supported Jesus as the Christ. He was bold in his support of Jesus. [40] And he believed the kingdom at hand message.[41]

That kingdom of God was expected by the Essenes who were familiar with the prophet Menahem the Essene.


Nicodemus

While Joseph of Arimathea appears in all the Gospels Nicodemus only appears in John.[42]

Some say Simon the Leper and Simon the Pharisee was identical to the Talmudical Nicodemus ben Gorion who was reported to have miraculous powers and two daughters Mary[43] and Martha[44]. This is also said to be the same Nicodemus in John and had access to very expensive oil which would have almost been a kings ransom in value at a hundred Roman pounds.

Simon the Leper does not appear in John or Luke although their is a Simon who is also a pharisee in Luke.

We know there is an event of a woman at the feet of Jesus anointing him at the house of Mary[43] and Martha,[44] and Lazarus[45].

There is no mention of the head of the house as Simon in John. So the gospel of John seems to make no mention of either Simon the Leper and Simon the Pharisee but is the only Gospel that mentions this Nicodemus.

Are all these people the same?

Early Nicodemus

"Nicodemus" was not a normal Jewish name and its popularity varied over time. There had been a man years before who called himself Nicodemus but was one of the ambassadors sent by Aristobulus to request help from Pompey to oppose Hyrcanus and brought Rome to Judea.[46] With the coming of Rome there was the coming of the ideas of Rome at that time. Rome at that time was already degenerating from a free Republic into an indirect democracy and eventually the Imperial Cult of Rome.

Nakedimon

"The Talmud mentions a Nakedimon, so called from a miracle performed by him, who was the son of Gorion, and whose real name was Bonai.[47] It also gives the name Bonai as one of the disciples of Jesus. He was one of the three richest Jews when Titus besieged Jerusalem, but his family was reduced to the most abject poverty. So far the Talmud. The inference is that this change of fortune is connected with his becoming a Christian and with the persecution which followed, and he is himself identified with the Nicodemus of the Gospel. We can only say this may be so. The reader who cares for more on the subject will find full references in Lampe, and the extracts from the Talmud translated in Lightfoot. Others may be content to accept this latter writer’s conclusion. “It is not worth while to take great pains in a question which is very involved, if we may not also call it useless.”" Ellicott's Commentary for English Readers

Traditions and the Talmud suggests that Nicodemus and his family, including a Mary and a Martha were arrested because of their involvement with a false Messiah. They were exiled to Gaul a few years after the crucifixion but Nicodemus had to remain because of his wealth. While the Pharisees wanted to murder him and confiscated his wealth the Romans seemed to show him favor.

Nick name

Why would the Gospel of John not mention Simon the Leper nor Simon the Pharisee but be the only one of the Gospels that mentions Nicodemus?

Is there a clue in the name?

There could be several reasons someone would be given such a name such as Nicodemus or Nicodemos.[48] It is said according to the Holman Bible Dictionary that Nicodemus means "innocent of blood"[49] while others translate it from the Greek components as “victory of the people.”

The author of the Gospel may have called this member of the Sanhedrin "innocent of blood" because he was innocent of the blood of Christ.

With a Greek origin the name Nikodemos, may be translated into “victory of the people.” But the name Nicolaitan can mean "conquered people" or "victory over the people" like the term "Balaam".

If we consider the Doctrine of Jesus which sets the captive free and is in opposition to the doctrines of men and their tables of welfare which are a snare and a trap entangling the people as merchandise in the cities of blood and the bondage of Egypt then the meaning of "innocent of blood" makes more sense. Those engaged in covetous practices are not innocent of blood which is why they become merchandise becoming entangled again in the yoke of bondage.

He is also mentioned by Josephus in The Jewish War. 2.17.10. and others[50]

Capitalism works best in a society where people love their neighbor as themselves, where the State is superfluous because the power of the State remains in the hands of the individual as God intended. The individual, as a natural inhabitant, can only remain free in a state of nature as long as he remains virtuous. Capitalism does not dictate virtue. Greed or charity remain a choice in a free society. Socialism always brings an end to virtue with the empowerment of the State because it is the stumblingblock of Balaam.
“If Virtue & Knowledge are diffused among the People, they will never be enslaved. This will be their great Security”[51] In a republic of noble and virtuous souls there are few affairs of the people that are not taken care of by the people for the people.

Beware of gifts

"Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth?" Isaiah 40:21

There are gifts of God and man.

Plutarch said “The real destroyers of the liberties of the people is he who spreads among them bounties, donations and benefits.”

But Proverbs 19:6 tells us the same thing, "Many will intreat the favour of the prince: and every man [is] a friend to him that giveth gifts."

Polybius said "The masses continue with an appetite for benefits and the habit of receiving them by way of a rule of force and violence. The people, having grown accustomed to feed at the expense of others and to depend for their livelihood on the property of others... institute the rule of violence; and now uniting their forces massacre, banish, and plunder, until they degenerate again into perfect savages and find once more a master and monarch."

This rule of violence and plunder is the same we hear about in Matthew 11:12 "And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force." and in Luke 16:16 "The law and the prophets [were] until John: since that time the kingdom of God is preached, and every man presseth into it." The Repentance associated with the act of Baptism was turning away from these Covetous systems of the Welfare of the World and going back to The Way of Fervent Charity with the Eucharist of Christ.

"He that is greedy of gain troubleth his own house; but he that hateth gifts shall live." Proverbs 15:27

The wages of unrighteousness offered by men brings the rights and liberty of man[52] given by God to nothing[53] and their right to judge to confusion.[54]

The gifts of God which set men free[55] come to those who will walk the Way of God.[56]

The Paul the Apostle wrote to a number of Early Christian communities in Galatia, "For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another." Galatians 5:13-15

When Paul writes in 1 Corinthians 8:9 "But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak." the word "liberty" is the same word exousia Paul uses in Romans 13.

The same word we see as power in Romans 13 is translated right in Hebrews 13:10[57] and Revelation 22:14.[58] and also in Revelation 18[59] concerning the fall of Babylon and the merchants of the earth who are the merchants of men who together with the kings of the earth have committed fornication. Rulers of the world of men not only have sought to take man's endowed dominion from him but have conspired to make all men take the Mark of the Beast which is a badge of servitude that makes them merchandise.

Have we lost that liberty granted by God by neglecting our natural and moral responsibility that is correlative to those God given rights?

Eyes full of adultery

Peter made it clear in 2 Peter 2:3, "And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not."

Peter not only warned us that desiring benefits at the expense of others would make us human resources what he calls merchandise but he warned us in 2 Peter 2:14 about those covetous practices entangling them back in the yoke of bondage and cursing our children:

"Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:" 2 Peter 2:14

He tells us that the debt of those Divers lust for the benefits of the world at the expense of others would curse our children.

David warned us in Psalms 69:22, "Let their table become a snare before them: and that which should have been for their welfare, let it become a trap."

And Paul reminded us again in Romans 11:9 that "... David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:"

This stumblingblock was that we would learn to eat at tables set with the bounty of the compelled sacrifices of institutions made by men who called themselves Benefactors that ruled over the people with and exercising authority and is explained in Revelation 2:14 "But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication."

Proverbs 23 warns us about the table of men who exercise authority one over the other "When thou sittest to eat with a ruler, consider diligently what [is] before thee: And put a knife to thy throat, if thou be a man given to appetite. Be not desirous of his dainties: for they are deceitful meat."

If the ruler is your Benefactor he will only give you what he takes from others. To desire the Benefits is to Covet and that will change.

What are these benefits today?

Those benefits include everything from Public Schools to Electronic Benefit Transfer (EBT) cards which is an electronic system that allows state welfare departments to issue benefits via a magnetically encoded payment card, used in the United States and the United Kingdom like Rome did with their Tesserae of the Beast of Revelation?

Warned

We were told by God in Exodus 20:17 "Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s."

Jesus warned us of the evil of covetousness and where it comes from in Mark 7:20-23, "...That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man."

These are the things he called us to repent of in Matthew 4:17 when he first "... began to preach, and to say, Repent: for the kingdom of heaven is at hand." and in Mark 1:15 when He said "... The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel." but warned us in Luke 13:3 that "... except ye repent, ye shall all likewise perish."

He warned the ministers that systems of Corban like the one they created for their social welfare made the word of God to none effect.

Jesus told us not to look to Benefactors who exercise authority one over the other.

He told us not to pray to Fathers of the earth, but only our Father who is in Heaven.

He told us to keep the commandments including the one about not coveting anything that is our neighbors if we want Eternal life. And when 1 John 2 talked about the "propitiation for our sins", he reminded us that "... hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. He that saith he abideth in him ought himself also so to walk, even as he walked."

Real Christians would not desire the benefits of men who call themselves Benefactors nor pray to the Fathers of the earth like Modern Christians do. They would be led to gather together in a living Network that provided a Daily ministration of Charity for one another according to the Perfect law of liberty. They would strive to keep His commandments by being Doers of His word in a Living Network of Love.

Israel in the Bondage of Egypt were literally employed by the Pharaoh who provided free bread like the Romans in the form of Public Welfare which was Public religion. They had to pay their tale of bricks to the Pharaoh but learn to glean in the field at night to obtain their benefits. This is why God hardened the heart of the Pharaoh during the plagues so they could learn The Way of God. So it was not enough to stop taking the benefits, but they needed to learn to provide them by faith, hope and charity through a system of Corban that made the word of God to effect.

Jesus said nothing different to the early Church. When he said give to Caesar what is Caesar and to God what is God's he was saying pay your tale of bricks. He even warned to be friends with the unrighteous Mammon explaining that it would fail. Those who cheat one master you will likely cheat the next.[60]

We are in bondage because of Covetous Practices and Slothfulness. We are devoured because we or our natural parents took bites out of one another in these Covetous Practices which made us a Surety for debt in an unrighteous Mammon... We must Repent and seek the Kingdom of God and His Righteousness.

Where and what is true Christian fellowship?
Where and what is the true Eucharist of Christ?
Where and what is the Living Network of the faithful?
Where and what is the Communion of Saints?
Where and how do the people practice Pure Religion?
Where and who are the people that attend to the Weightier matters?

Law
Law | Natural Law | Legal title | Common Law |
Fiction of law | Stare decisis | Jury | Voir dire |
Consent | Contract | Parental contract | Government |
Civil law | Civil Rights | Civil Government | Governments |
No Kings | Canon law | Cities of refuge | Levites |
Citizen | Equity | The Ten Laws | Law of the Maat |
Bastiat's The Law and Two Trees | Trees |
The Occupy Refuge Movement | Clive Bundy | Hammond |
Barcroft | Benefactors | Gods | Jury | Sanhedrin |
Protection | Weightier matters | Social contract | Community Law |
Perfect law of liberty | Power to change | Covet | Rights |
Anarchist | Agorism | Live as if the state does not exist |‏‎


If you need help:

Or want to help others:

Join The Living Network of The Companies of Ten
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Contact Minister | Fractal Network | Audacity of Hope | Network Links

Footnotes

  1. ↑ Numbers 11:24 And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them round about the tabernacle. 25 And the LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease.
  2. ↑ "A court that issued one death sentence in seven years would be called a bloody Sanhedrin" (Mishnah Makkot 1.10).Mishnah states: “A Sanhedrin that executes one in seventy years is murderous (Mishnah Makkot 1.10).” The Sanhedrin ruled in favor of monetary restitution. Moses stopped his foot and let God be the judge and Peter did the same with Ananias.
  3. ↑ "17 MENAHEM WENT FORTH AND SHAMMAI ENTERED etc. Whither did he go forth? Abaye said: He went forth into evil courses.18 Raba said: He went forth to the King's service. Thus it is also taught: Menahem went forth to the King's service, and there went forth with him eighty pairs of disciples dressed in silk." Baraita, The Babylonian Talmud, Hagigah or Chagigah, 16b. "MISHNAH. JOSE B. JO'EZER39 SAYS THAT [ON A FESTIVAL-DAY] THE LAYING ON OF HANDS [ON THE HEAD OF A SACRIFICE]40 MAY NOT BE PERFORMED;41 JOSEPH B. JOHANAN SAYS THAT IT MAY BE PERFORMED.42 JOSHUA B. PERAHIA SAYS THAT IT MAY NOT RE PERFORMED; NITTAI THE ARBELITE43 SAYS THAT IT MAY BE PERFORMED. JUDAH B. TARBAI SAYS THAT IT MAY NOT BE PERFORMED; SIMEON A. SHETAH SAYS THAT IT MAY BE PERFORMED. SHEMAIAH SAYS THAT IT MAY BE PERFORMED; ABTALION SAYS THAT IT MAY NOT BE PERFORMED.44 HILLEL AND MENAHEM DID NOT DIFFER. MENAHEM WENT FORTH,45 SHAMMAI ENTERED.46 SHAMMAI SAYS THAT IT MAY NOT BE PERFORMED; HILLEL SAYS THAT IT MAY BE PERFORMED." Talmud - Mas. Chagigah 16a.
  4. ↑ 07860 ^רטשׁ^ shoter \@sho-tare’\@ act part of an otherwise unused root probably meaning to write; v/n m; {See TWOT on 2374 @@ "2374a"} AV-officers 23, ruler 1, overseer 1; 25 It appears in 11 different Hebrew forms like וְשֹׁטְרָ֑יו VavShemTetReishYodVav
    1) (Qal) official, officer
  5. ↑ 03320 יָצַב‎ YodTzadikBeit yatsab [yaw-tsab’] a primitive root TzadikBeit; v; [BDB-426a] [{See TWOT on 894 }] AV-stand 24, present 9, set 6, stand still 2, stand up 2, withstand 1, stand fast 1, stand forth 1, remaining 1, resorted 1; 48
    1) to place, set, stand, set or station oneself, present oneself
    1a) (Hithpael) to station oneself, take one’s stand, stand, present oneself, stand with someone
    • י Yod The Infinite Point of essential good. Divine spark hidden in the ט Tet. Spark of spirit. [closed hand... Deed, work, to make] (Numeric value: 10)
    • צ ץ Tzadik is always related to The Faith of the Righteous One, the foundation of the word "to hunt" or Harvest even eat or desire. [Harvest, pant, desire] (Numeric value: 90)
    • ב Beit Purpose: God's Dwelling Place Below - a house or God's house here. [household, in, into] (Numeric value: 2)
  6. ↑ "Moreover, there was a Senate of Seventy, chosen out of the two former Ranks of Persons; and they were designed at first to be Coadjutors to Moses Numb. 11. 16. You will find that these are mention'd together with the other two in Ios. 23. 2. & 24. 1. for by the Elders in both these Places are meant, I conceive, the Seventy Seniors, and by the Heads of Israel we are to understand the Representatives and Governours of the Tribes; and by Officers and Judges the Ordinary and Inferiour Justices, viz. Captains of Thousands, &c...
    It was the first of these, namely, the Judicature of Seventy Men, which was most considerable, and therefore I will add a few Words concerning it:
    Because Moses was President over it, the Jews called it the Iudicature of Seventy one; and others, adding Aaron to that Number, say, it consisted of Seventy two. This famous Council, which was at first appointed by Moses in the Wilderness, was afterwards a Settled Council for governing the People in the Land of Canaan, and was called the Sanhedrin, (which is a Greek Word originally, but crept into the Hebrew, as other Greek Words have done) but to distinguish it from the Lesser one, it is called the Great Sanhedrin...
    It was also a Chancery, or Court of Equity. But the more special and peculiar Work of this Court was to try the most Weighty Causes: these most commonly were brought before these Seventy Seniors: Matters of the Highest Nature, the most Important Affairs of the Kingdom, and such as belong'd to the Safety of the Publick, were tried here. This Great Senate was chosen out of all the Tribes, and consisted of Lay-men, Priests and Levites. The King, or Chief Civil Magistrate, was the Head of it, as Moses was at first. This Assembly of the Seventy Senators was look'd upon as the Chiefest and Highest Court of the Jews. ...
    The Captains of Thousands, &c. the Seventy Seniors, and All the Chief of the People met together, made this Great Assembly, this Mikel Gemot, this Parliament. This is that (they say) which is called the Congregation of the Lord, and the Whole Assembly of Israel, and the Whole Congregation, and the Great Congregation or Assembly. These were the several Courts of Judg∣ment amongst the Jews." OF THE EXCELLENCY & PERFECTION OF THE Holy Scriptures. John Edwards 1637-1716.
  7. ↑ Matthew 15:7-8; Matthew 23:5; Matthew 23:13-33
  8. ↑ Copyright Information, © Fausset's Bible Dictionary
  9. ↑ : Leviticus 19:18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
    Zechariah 8:17 And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, saith the LORD.
    Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
    Matthew 19:19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.
    Matthew 22:39 And the second is like unto it, Thou shalt love thy neighbour as thyself.
    Mark 12:31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.
    Mark 12:33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.
    Luke 10:27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
    Romans 13:9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
    Romans 13:10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
    Galatians 5:14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.
    James 2:8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
  10. ↑ 10.0 10.1 4824 συμβούλιον sumboulion [soom-boo’-lee-on] from a presumed derivative of 4825 sumboulos with + advice, or (by implication) purpose; n n; AV-counsel 5, council 2, consultation 1; 8
    1) counsel, which is given, taken, entered upon
    1a) consult, deliberate
    2) a council
    2a) an assembly of counsellors or persons in consultation (the governors and procurators of provinces had a board of assessors or advisers with whom they took council before rendering judgment)
    • See also 4892 συνέδριον sunedrion.
  11. ↑ 11.0 11.1 Sanhedrin or council
    Luke 10:1 "After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come."
    Luke 10:17 "And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name."
    Matthew 5:22 "But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council <sunedrion>: but whosoever shall say, Thou fool, shall be in danger of hell fire."
    Matthew 10:17 "But beware of men: for they will deliver you up to the councils <sunedrion>, and they will scourge you in their synagogues;"
    Matthew 26:59 "Now the chief priests, and elders, and all the council <sunedrion>, sought false witness against Jesus, to put him to death;"
    Mark 13:9 "But take heed to yourselves: for they shall deliver you up to councils <sunedrion>; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them."
    Mark 14:55 "And the chief priests and all the council <sunedrion> sought for witness against Jesus to put him to death; and found none."
    Mark 15:1 "And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council <sunedrion>, and bound Jesus, and carried [him] away, and delivered [him] to Pilate."
    Luke 22:66 "And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council <sunedrion>, saying,"
    John 11:47 "Then gathered the chief priests and the Pharisees a council <sunedrion>, and said, What do we? for this man doeth many miracles."
    Numbers 11:16 ¶ "And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee."
    Numbers 11:25 "And the LORD came down in a cloud, and spake unto him, and took of the spirit that [was] upon him, and gave [it] unto the seventy elders: and it came to pass, [that], when the spirit rested upon them, they prophesied, and did not cease."
  12. ↑ THE TRIAL
    Matthew 27: 11-60 the trial of Jesus.
    Mark 15, the Trial by the Sanhedrin
    Luke 23, Led to Pilate, and
    John 18, John_18#Jesus_Faces_Annas_and_Caiaphas, John_18#The_High_Priest_Questions_Jesus, John_18#Jesus_Before_Pilate, and John_18#My_Kingdom_Is_Not_of_This_World
  13. ↑ The Power appointed
    Exodus 15:26 And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I [am] the LORD that healeth thee.
    Luke 9:2 And he sent them to preach the kingdom of God, and to heal the sick.
    Luke 10:1 "After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come... 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you."
    Luke 10:17 "And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. 18 And he said unto them, I beheld Satan as lightning fall from heaven. 19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. 20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven."
    Matthew 10:1 "And when he had called unto [him] his twelve disciples, he gave them power [against] unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. ...8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.
    Mark 6:13 And they cast out many devils, and anointed with oil many that were sick, and healed [them].
    Numbers 11:16 ¶ And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee.
    Numbers 11:25 "And the LORD came down in a cloud, and spake unto him, and took of the spirit that [was] upon him, and gave [it] unto the seventy elders: and it came to pass, [that], when the spirit rested upon them, they prophesied, and did not cease."
  14. ↑ Luke 2:25 ¶ And, behold, there was a man in Jerusalem, whose name [was] Simeon; and the same man [was] just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.
  15. ↑ Proverbs 1:10 “My son, if sinners entice thee, consent thou not.”
  16. ↑ Smith's Bible Dictionary - Bible Dictionary
  17. ↑ Psalms 69:22 “Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.”
    Romans 11:9 “And David saith, 'Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:'”
  18. ↑ Exodus 16:3 “And the children of Israel said unto them, 'Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, [and] when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.'”
  19. ↑ Ezekiel 11:3 “Which say, [It is] not near; let us build houses: this [city is] the caldron, and we [be] the flesh.”
  20. ↑ Ezekiel 11:7 “ Therefore thus saith the Lord GOD; 'Your slain whom ye have laid in the midst of it, they [are] the flesh, and this [city is] the caldron: but I will bring you forth out of the midst of it.'”
  21. ↑ Deuteronomy 17:16 “ ...nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.”
  22. ↑
    decānus, decāni, m. decem.
    1. "A chief of ten, one set over ten persons (late Lat.). Over soldiers, Veg. Mil. 2, 8." Also,
    2. Over monks, a dean, Hier. Ep. 22, no. 35.
    3. The chief of the corpse-bearers, Cod. Just. 1, 2, 4; 9.
    4. As a judge, Vulg. Exod. 18, 21; Deut. 1, 15.
    5. A kind of officer at the imperial court, Cod. 12, 27, 1.
    • The Latin Lexicon Numen from An Elementary Latin Dictionary by Charlton T. Lewis and A Latin Dictionary by Lewis & Short.
  23. ↑ a college of ten men who were the composers of the Twelve Tables and a tribunal for deciding causes involving liberty or citizenship whose number in the time of the emperors was increased to sixty. The Latin Lexicon Numen from An Elementary Latin Dictionary by Charlton T. Lewis and A Latin Dictionary by Lewis & Short.
  24. ↑ Luke 10:1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come... 17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
  25. ↑ 1849 ~ἐξουσία~ exousia \@ex-oo-see’-ah\@ from 1832 (in the sense of ability); n f AV-power 69, authority 29, right 2, liberty 1, jurisdiction 1, strength 1; 103 See Romans 13
    1) power of choice, liberty of doing as one pleases
    1a) leave or permission
    2) physical and mental power
    2a) the ability or strength with which one is endued, which he either possesses or exercises
    3) the power of authority (influence) and of right (privilege)
    4) the power of rule or government (the power of him whose will and commands must be submitted to by others and obeyed)
    4a) universally
    4a1) authority over mankind
    4b) specifically
    4b1) the power of judicial decisions
    4b2) of authority to manage domestic affairs
    4c) metonymically
    4c1) a thing subject to authority or rule
    4c1a) jurisdiction
    4c2) one who possesses authority
    4c2a) a ruler, a human magistrate
    4c2b) the leading and more powerful among created beings superior to man, spiritual potentates
    4d) a sign of the husband’s authority over his wife
    4d1) the veil with which propriety required a women to cover herself
    4e) the sign of regal authority, a crown
    For Synonyms see entry 5820
  26. ↑ 1411 ~δύναμις~ dunamis \@doo’-nam-is\@ from 1410 meaning to be able; TDNT-2:284,186; {See TDNT 201} n f AV-power 77, mighty work 11, strength 7, miracle 7, might 4, virtue 3, mighty 2, misc 9; 120
    1) strength power, ability
    1a) inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth
    1b) power for performing miracles
    1c) moral power and excellence of soul
    1d) the power and influence which belong to riches and wealth
    1e) power and resources arising from numbers
    1f) power consisting in or resting upon armies, forces, hosts
    For Synonyms see entry 5820
  27. ↑ 2190 ~ἐχθρός~ echthros \@ech-thros’\@ from a primary echtho (to hate); hateful (passively, odious, or actively, hostile); TDNT-2:811,285; {See TDNT 279} adj AV-enemy 30, foe 2; 32
    1) hated, odious, hateful
    2) hostile, hating, and opposing another
    2a) used of men as at enmity with God by their sin
    2a1) opposing (God) in the mind
    2a2) a man that is hostile
    2a3) a certain enemy
    2a4) the hostile one
    2a5) the devil who is the most bitter enemy of the divine government
  28. ↑ Galatians 4:3 “Even so we, when we were children, were in bondage under the elements of the world: ... Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?”
  29. ↑ Exodus 23:32 “Thou shalt make no covenant with them, nor with their gods.”
  30. ↑ Matthew 20:25 “But Jesus called them unto him, and said, 'Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you...'”
    Mark 10:42 .... “Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But it shall not be so among you....”
    Luke 22:25 “And he said unto them, 'The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But it shall not be so among you...'”
  31. ↑ 08269 ^רשׂ^ sar \@sar\@ ShinReish from 08323 ShinReishReish with a double Reish to rule and act like a prince... to lord it over; n m; {See TWOT on 2295 @@ "2295a"} AV-prince 208, captain 130, chief 33, ruler 33, governor 6, keeper 3, principal 2, general 1, lords 1, misc 4; 421
    1) prince, ruler, leader, chief, chieftain, official, captain
    1a) chieftain, leader
    1b) vassal, noble, official (under king)
    1c) captain, general, commander (military)
    1d) chief, head, overseer (of other official classes)
    1e) heads, princes (of religious office)
    1f) elders (of representative leaders of people)
    1g) merchant-princes (of rank and dignity)
    1h) patron-angel
    1i) Ruler of rulers (of God)
    1j) warden
    • ש Shin Eternal Flame of Spiritual Revelation, bound to the coal of righteousness, the Divine Essence. [sun... teeth... consume destroy] (Numeric value: 300)
    • ר Reish Process of Clarification The "head" or "beginning". Life's revelation. [Head... Person head highest] (Numeric value: 200)
  32. ↑ 08323 ^ררשׂ^ sarar \@saw-rar’\@ a primitive root; v; {See TWOT on 2295} AV-rule 3, make prince 1, altogether 1; 5
    1) to be or act as prince, rule, contend, have power, prevail over, reign, govern
    1a) (Qal) to rule over, govern
    1b) (Hithpael) to lord it over
    • ש Shin Eternal Flame of Spiritual Revelation, bound to the coal of righteousness, the Divine Essence. [sun... teeth... consume destroy] (Numeric value: 300)
    • ר Reish Process of Clarification The "head" or "beginning". Life's revelation. [Head... Person head highest] (Numeric value: 200)
    • ר Reish Process of Clarification The "head" or "beginning". Life's revelation. [Head... Person head highest] (Numeric value: 200)
  33. ↑ 758 ~ἄρχων~ archon \@ar’-khone\@ present participle of 757; TDNT-1:488,81; {See TDNT 102} n m AV-ruler 22, prince 11, chief 2, magistrate 1, chief ruler 1; 37
    1) a ruler, commander, chief, leader
  34. ↑ 707 Ἀριμαθαία Arimathaia [ar-ee-math-ah’-ee-ah] of Hebrew origin 07414 הרמתים‎; n pr loc; AV-Arimathaea 4; 4
    • Arimathaea  = "heights"
    1) the name of several cities in Palestine The one mentioned in Matthew 27:57; Mark 15:43; Luke 23:51; John 19:38 appears to have been the same as the birthplace of Samuel in Mount Ephraim.
  35. ↑ Matthew 27:57 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple:
    Mark 15:43 Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.
    Luke 23:51 (The same had not consented to the counsel and deed of them;) [he was] of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.
    John 19:38 And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave [him] leave. He came therefore, and took the body of Jesus.
  36. ↑ Matthew 27:57 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple:
  37. ↑ Matthew 27:57 "When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple:"
  38. ↑
    Joseph of Arimathea, "The Tin Man" (5?BC-80+AD) "de Marmore (Marmorica in Egypt)
    Son of Matthat, Son of Levi ben Melchi and Esthra / Estha
    Husband of Anna bar Simon, of Arimathea and Alyuba bar Eléazar
    Uncle of Mary as the younger brother of Joachim the father of Mary
    Brother of Saint Joachim; Heli ben Matat and Bianca.
    Half brother of JoAnna of Arimathea, Heli ben Matat and Gjora
    Great Uncle to Jesus and to His Brothers and Sisters
    • Brother Joachim/Jacob and Anna/Hannah (Bianca/Anna (Enygeus) The parents of Mary.
    AKA: "Joachin", "Joachim", "Joakhim", "Yoachim", "Yoyakim", "Heli (Prince Alexander III “Helios”) ben Matthan"
  39. ↑ George F. Jowett, "The Drama of the Lost Disciples", (p.18). The "Harlein Manuscripts" (38-59f, 1936) appears to support these claims.
  40. ↑ Mark 15:43 Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.
    John 19:38 And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.
  41. ↑ Luke 23:51 (The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the Kingdom of God.
  42. ↑ John 3:1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
    John 3:4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?
    John 3:9 Nicodemus answered and said unto him, How can these things be?
    John 7:50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)
    John 19:39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound [weight].
  43. ↑ 43.0 43.1 3137 Μαρία Maria [mar-ee’-ah] or Μαριάμ Mariam [mar-ee-am’] of Hebrew origin 04813 מִרְיָם‎; n pr f; AV-Mary the mother of Jesus 19, Mary Magdalene 13, Mary the sister of Martha 11, Mary the mother of James 9, Mary the mother of John Mark 1, Mary of Rome 1; 54
    • Mary or Miriam  = "their rebellion"
    1) Mary the mother of Jesus
    2) Mary Magdalene, a women from Magdala
    3) Mary, the sister of Lazarus and Martha
    4) Mary of Cleophas the mother of James the less
    5) Mary the mother of John Mark, a sister of Barnabas
    6) Mary, a Roman Christian who is greeted by Paul in #Ro 16:6
  44. ↑ 44.0 44.1 3136 Μάρθα Martha [mar’-thah] probably of Chaldean origin (meaning mistress) מָרְתָא‎; n pr f; AV-Martha 13; 13
    • Martha  = "she was rebellious"
    1) was the sister of Lazarus and Mary of Bethany
  45. ↑ 2976 Λάζαρος Lazaros [lad’-zar-os] probably of Hebrew origin 0499 אֶלעָזָר‎; n pr m; AV-Lazarus 11, Lazarus (the poor man) 4; 15
    • Lazarus  = "whom God helps" (a form of the Hebrew name Eleazar)
    1) an inhabitant of Bethany, beloved by Christ and raised from the dead by him
    2) a very poor and wretched person to whom Jesus referred to in #Luke 16:20-25
  46. ↑ Josephus (Ant. of the Jews, XIV, iii, 2)
  47. ↑ "The Nicodemus of the Talmud was also called Bunai, must have survived the destruction of Jerusalem, and was known under this latter name as a disciple of Jesus." Meyer's NT Commentary
    • "Nicodemus" He is mentioned only by S. John. It is impossible to say whether he is identical with the Nicodemus of the Talmud, also called Bunai, who survived the destruction of Jerusalem." Cambridge Bible for Schools and Colleges
  48. ↑ 3530 Νικόδημος Nikodemos [nik-od’-ay-mos] from 3534 nikos victory or to utterly vanquish and 1218 demos people; n pr m; AV-Nicodemus 5; 5
    1) a member of the Sanhedrin who took the part of Jesus
    as a personal name it may mean "innocent of blood".
  49. ↑ Holman Bible Dictionary, published by Broadman & Holman, 1991. All rights reserved. Used by permission of Broadman & Holman.
  50. ↑ Lamentations Rabbah, i. 5; Ecclesiastes Rabbah, vii. 11;
    Babylonian Talmud,
    Talmud - Mas. Ta'anith 19b pdf; Ktubot 65a-b, 66b, 67a; Gittin 56a (cf. Josephus, Jewish War, v. 1, § 4)
    "NAKDIMON BEN GURYON". Encyclopedia Judaica.
    Avot of Rabbi Natan, vi. 3.
  51. ↑ Samuel Adams, Our Sacred Honor, Bennett, 217, 1779 - letter to James Warren.
  52. ↑ Isaiah 1:23 Thy princes [are] rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.
  53. ↑ Traditions
    Matthew 15:2 "Why do thy disciples transgress the tradition <3862> of the elders? for they wash not their hands when they eat bread. 3 But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition <3862>?"
    Matthew 15:6 "And honour not his father or his mother, [he shall be free]. Thus have ye made the commandment of God of none effect by your tradition <3862>."
    Mark 7:3 "For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition <3862> of the elders."
    Mark 7:5 "Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition <3862> of the elders, but eat bread with unwashen hands?"
    Mark 7:8 "For laying aside the commandmentof God, ye hold the tradition <3862> of men, [as] the washing of pots and cups: and many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition <3862>. 10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: 11 But ye say, If a man shall say to his father or mother, [It is] Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; [he shall be free]. 12 And ye suffer him no more to do ought for his father or his mother; 13 Making the word of God of none effect through your tradition <3862>, which ye have delivered: and many such like things do ye."
    1 Corinthians 11:1 "Be ye followers of me, even as I also [am] of Christ. 2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances <3862>, as I delivered [them] to you. 3 But I would have you know, that the head of every man is Christ; and the head of the woman [is] the man; and the head of Christ [is] God."
    Galatians 1:14 "And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions <3862> of my fathers."
    Colossians 2:8 "Beware lest any man spoil you through philosophy and vain deceit, after the tradition <3862> of men, after the rudiments of the world, and not after Christ."
    2 Thessalonians 2:15 "Therefore, brethren, stand fast, and hold the traditions <3862> which ye have been taught, whether by word, or our epistle."
    2 Thessalonians 3:6 "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition <3862> which he received of us."
    Psalms 33:10 "The LORD bringeth the counsel of the heathen to nought: he maketh the devices <מַחְשְׁב֥וֹת 04284 maḥšəḇōṯ> of the people of none effect."
  54. ↑ Isaiah 40:23 That bringeth the princes to nothing; he maketh the judges of the earth as vanity.
  55. ↑ Ephesians 4:8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men....Ephesians 4:11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
  56. ↑ Isaiah 40:27 "Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God? 28 Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. 29 He giveth power to the faint; and to them that have no might he increaseth strength."
  57. ↑ "We have an altar, whereof they have no right to eat which serve the tabernacle.
  58. ↑ "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
  59. ↑ Revelation 18:1 ¶ And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
  60. ↑ Luke 16:9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.


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