RESURRECTION: A ONE ACT PLAY

The other disciple who had arrived at the sepulchre ahead of Simon Peter, “saw the linen clothes lying: yet went he not in” (John 20:5). Peter was there the night before, inside of the sepulchre, with Joseph and Nicodemus and this other disciple when they prepared the fake burial with the aloes and myrrh, for they had themselves laid the linen clothes there (Luke 24:12), and this explains the sealing of the tomb with the very great stone that Joseph could not have moved all by himself.

Peter entered the tomb and found that the intruders had separated the head wrapping from the rest of the faked corpse, “and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.” (John 20:7) This explains a separation of the head from the rest of the body. It does not describe a single sheet or shroud that was left behind by someone who was wrapped in that shroud for burial and who rose up from his sleep or death and walked away. They are two wrappings that were separated and left that way and this defeats the Shroud of Turin Hoax that the leaders in Christianity could not see for the centuries that the hoax had been allowed.

“But wrapped together” describes the napkin that remained together with what was wrapped in it, and we are told that this napkin was “about his head.” (John 20:7) “Not lying with the linen clothes” that was made up to contain the rest of the body, since we know that these two disciples were now examining “the linen clothes laid by themselves,” (Luke 24:12) which means that Joseph and Nicodemus were accompanied by these two other disciples in that tomb on the evening of the Sabbath when Joseph took the body of “Jesus King of the Jews” from the Governor, (Matthew 27:57-61, Mark 15:43-47, Luke 23:50-56, John 19:38-42) and this would explain why the two women were concerned about “who shall roll us away the stone from the door of the sepulchre?” (Mark 16:3)

“And when they looked, they saw that the stone was rolled away: for it was very great.” (Mark 16:4) These two women thought that it would be impossible for them both to roll that great stone away since there were four male disciples at the tomb on the evening of the Sabbath, after setting up the napkin and the linen clothes together as head and body, “rolled a great stone to the door of the sepulchre,” (Matthew 27:60) apparently with some difficulty.

The sepulchre was carved “out of a rock” (Matthew 27:60) so that the door that sealed the sepulchre would have been another stone, which the great stone had to be rolled towards, or away from, to seal or to open it.

“Pilate said unto them, Ye have a watch: go your way, make it as sure as you can. So they went and made the sepulchre sure, sealing the stone, and setting a watch.” (Matthew 27:65,66) Are we to believe that these desperate men would not have entered the tomb and examined “the body” for signs of crucifixion, to gain the assurance that their victim had become truly accursed of God and was therefore not a prophet, and that that this accursed impostor would have had to bear the guilt for their breach of the Sabbath and the hanging?

We know that the tomb was sealed by Joseph, Nicodemus, Peter, and the other disciple, in the presence of the two women, on the night of the Sabbath, so that this report about the Sadducees “sealing the stone” (Matthew 27:66) is only another of the “idle tales” of Roman soldiers who were paid “large money” (Matthew 28:12) by the Sadducees to cover up for them, as it is Matthew, the witch doctor, who reports the soldiers’ Mithraic description of Zeus, “his countenance was like lightening, and his raiment white as snow,” (Matthew 28:3) descending from heaven and rolling back the stone and sitting on it “and said unto the women, fear not ye: for I know that ye seek JeZeus, which was crucified” (Matthew 28:5)

The state of the tomb at Peter’s entry depicted the anger and the disappointment and frustration of the intruders who were Pilate’s invited guests. They beheaded the defenceless wrapping of myrrh and aloes, which Peter might have found to be quite amusing, but the fact that these were very desperate killers on the trail of their victim was a bit of a worry, “and departed, wondering in himself at that which had come to pass.” Luke 24:12)

“So they took the money, and did as they were taught.” (Matthew 28:15) The Roman soldiers accepted the Jewish bribe and went about the business of announcing the Resurrection of the crucified Saviour, Pilate’s JeZeus, for the benefit of the first visitors to the tomb. These soldiers were well versed in the Resurrection of Mithras, son of Zeus, which had occurred three days after his crucifixion, so The two Mary’s were treated to Mithraism’s One Act Play, complete with the Earthquake and the Angel with the face of Lightening and garments of Snow who physically “rolled back the stone from the door, and sat upon it” (Matthew 28:2,3) and then announced that JeZeus that was crucified “is risen,” (Matthew 28:6, Mark 16:6, Luke 24:6) thereby giving birth to Christianity; inside of Joseph’s new tomb where before no man was laid.

“Why seek ye the living among the dead?”(Luke 24:5) We are told that this tomb was Joseph’s “own new tomb, hewn out in the rock” (Matthew 27:60, Mark 15:46) “wherein never man before was laid,” (Luke 24:53) but the Angel of Matthew, who became a young man in Mark and two men in Luke, and then switched over to two Angels in John, is describing the women’s visit as a search for the living from among the dead.

Even if there were one dead in that tomb, or in the man’s garden, this description would still be questionable. If the single dead person had risen to life, which would be a one-man Resurrection that is not to be found in Jewish scriptures, the Angel’s (two or two young men) statement remained to be queried.

In the Gospel of Luke, an Angel appeared to Zacharias (Luke 1:11-20), and spoke to Zacharias, yet there was never any earthquake, nor any hint of fear, nor any physical power demonstrated, nor any fantastic description of the physical appearance of this Angel, who had also announced his name, Gabriel. This was the same angel who appeared to Mary, and spoke with her (Luke 1:26-38). The Only True God (John 17:3) of Judaism would surely have used such an Angel of peace.

What we see in Matthew (Matt 28:2-7), is not an Angel of Judaism but one of the Gods of pagan Mithraism who has been given power by the pagans themselves, to instil fear in man, woman, and child, with his control of weather phenomena, the earthquake and lightening and thunder, with the Sun as the All Powerful God of Gods, Zeus of the Sky.

It would have been impossible for these two women to observe these details in the dark. Such descriptions must have come from the Roman soldiers themselves, who had been paid by the Sadducees to put on the act, “as they were taught” (Matt 28:15) concerning their gods’ behaviour at the tomb of the crucifixion of one of their many sons of Zeus, and which they had “showed unto the chief priests all the things that were done.” (Matt 28:11) The women were too “much perplexed” (Luke 24:4), “And as they were afraid, and bowed down their faces to the earth.” (Luke 24:5) How could these women have seen an “Angel” (Matthew 28:2) of Roman description, who became to them, “a young man?” (Mark16: 5)

The three Angels at the tomb where the Roman soldiers stood guard are merely meant to be the trio of the Gods, Jupiter, Dis and Neptune who in the Greek become Zeus, Hades and Poseidon.

Zeus, and the priests and worshippers of Zeus are mentioned in the Acts of the Apostles in Chapter 14, verses 12 and 13.

The Roman soldiers and the Gentile population had been familiar with the miracles of the Messiah who healed the sick and fed the hungry. In their eyes, this miracle-man was not merely a Son of Zeus, but he definitely was Zeus himself come down incarnate on earth as his own son.

When Pilate questioned the Messiah as to whether he was a King, (Matthew 27:11, Mark 15:2, Luke 23:3, John 18:33) it was with the understanding that all Kings, including Caesar, were the sons of Zeus, until defeated by another King.

Roman involvement with this attempt by the Jewish leadership to de-Judaise the Messiah and to make him accursed of God, merely encouraged pagan Rome to convert this miracle-man into their new “living God” (Acts of the Apostles 14:15) which remained a trio of Gods becoming One in a Trinity that mysteriously revolved in a cycle that took the Angels of Judaism to be the acceptance of multiple and lesser Gods, with Zeus retaining Fatherhood and included in the Sonship with the Holy Spirit being represented as a “dove”.

In the baptism of Jesus, there is the separation of the Trinity, with the “beloved son” as man, the Holy Spirit “descending” as the “dove” and the Father Zeus speaking from the sky above and out of the clouds in a thunderous voice. (Matthew 3:13-17, Mark 1:9-11, Luke 3:21-22, John 1:29-33)

The Transfiguration of Jesus seals the Trinity of Zeus, the Holy Spirit, and JeZeus, with a complete Weather scene into which Jesus met with two others and emerged from it as One. (Matthew 17:1-6, Mark 9:2-6, Luke 9:28-36)

The earthquake at the tomb is a repeat of the earthquake that occurred after Jesus had “yielded up the ghost” (Matt 27:51). This Greek God, Zeus, was the God of Gods and Father of Gods and men. “He is a sky or weather-god, regarded as sending thunderstorms and tempests, and generally as the Governor of weather phenomena. Zeus (Jupiter) was early supposed to be interested in human conduct and to punish sinners especially by bad weather.” (Colliers Encyclopaedia)

The “earthquake”, the “lightening” and the “snow” in the Gospels were the doings of Zeus, the report and description coming from the Roman soldiers themselves. Hades, brother of Zeus and lesser God than Zeus, must work under the command of Zeus, “See the place where the Lord lay.” (Matt 28:6, Mark 16:6)

In Mark and in Luke we are given the assurance that the Angels (Gods) were “young men” (Mark 16:5, Luke 24:4) who Luke later describes as “a vision of Angels” (Luke 24:23) which Peter had dismissed as “idle tales.” (Luke 24:11)

The other Romans, those who remained in their soldiers’ outfits, “the keepers did shake and become as dead men,” (Matt 28:4) for fear of their God Zeus who punished sinners with the weather that was under his control.

This was definitely a Roman play with a Roman description, including the emotions of the keepers. “Come see the place where the Lord lay” (Matt 28:6), and inside of the sepulchre, there were “two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.” (John 20:12)

The Angels at the tomb are none but Zeus and his two brothers. These three brothers had defeated their father Crorus, after which they divided the World among themselves, which World, up to the time of Christopher Columbus (representative of Christianity) was considered to be flat and therefore without the Southern Hemisphere and with India as the far west.

Such was the wisdom and knowledge of pagan Christianity that took December 25th, the date for the celebration of the birth of the Sun and the Sun God Zeus, for the celebration of the birth of JeZeus Christos, the same Sun God in a new personality that they imagined to be an enhancement of their paganism, with the addition of a Jewish prophet as the Son of Zeus. The celebration of Christmas on 25 December, which is summer in the Southern Hemisphere, remains a symbol of the ignorance of pagan Christianity, with exactly the opposite effect that it was meant to project as of the superiority of doctrine, on the same planet, knowledge that did not as yet come to hand among the Christians of the World.

The miraculous birth of the Messiah who was without an earthly father and whose mother was a devout worshipper of the One God and a virgin, at the time of conception, who no man had touched, made him a perfect candidate for Sonship of Zeus, the Father of Gods and men. Rejection of the Messiah by the Sadducees made the Messiah more worthy of pagan worship and gave the pagans a feeling of superiority over the Jews and Judaism

The three Gods were present at the tomb for the Resurrection of the “only begotten son” (John 3:16) of Zeus, who became the living God and who was Zeus himself in this mystery of three in one.

The report from the two women who had visited the tomb was quickly dismissed as “idle tales” (John 24:11) or the pagan worship of myths.

Having completed their assignment, the soldiers “came unto the city and shewed unto the chief priests all the things that were done,” (Matt 28:11) for the actors’ payday. Such is the resurrection of Jesus handed down to modern man, and two thousand years later, “they but imitate what the unbelievers of old used to say.” (Quran 9:30)

The Angel Gabriel did not approach Zacharias from above or from the sky with the weather phenomena, “And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him he was troubled and fear fell upon him.” (Luke 1:11&12)

The Angel was calmly standing beside the altar. It was Zacharias who reacted with fear, upon which the Angel advised him to “Fear not” (Luke 1:13).

Matthew’s Angel, the Greek Sky God Zeus, had his approach heralded by the “earthquake”, the stone “rolled back”, the “lightening”, and the “snow”, “and for fear of him the keepers did shake, and became as dead men.” (Matt 28:2-4) The Angel/God Zeus is then made to use the same first words to the women, as those used by the angel Gabriel, “Fear not” (Mat 28:5 as in Luke 1:13), and only to the women, not to the male keepers from whom great fear of their god was demanded.

From the resurrection scene of Matthew and Mark, we can also work out the metamorphosis of the God, to the Word and to the flesh. (See John 1:1-14)

In Matthew’s Resurrection at the sepulchre, the God of Gods, Zeus, is described as the “Angel of the Lord” (Matt 28:2), that is, the God metamorphosed to Angel, who in Mark has been taken to the stage of the flesh, “a young man.” (Mark 6:5) The God, wishing to come down to earth among ordinary mortals, takes on the form of the flesh of man in Roman/Greek intellectual fairy tales known as mythology.

Matthew and John have cleverly revealed as Angels, the superior sky-god Zeus, who alone had “descended from heaven” (Matt 28:2), and his more lowly brothers, Hades and Poseidon, who had no need to descend, since they reigned in the underworld and in the sea, on earth. Mark and Luke have supplied the form taken by the three gods, from angels into the flesh of men (Mark 16:5 and Luke 24:4).

“The Word” (John 1:1), Logos of philosopher Philo, first born Son of God, the Only Begotten, also appears in Luke, “which from the beginning were eyewitnesses, and ministers of the word” (Luke 1:2). Mark explains to us who the eyewitnesses and “ministers of the word” were, “Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; (who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem”. (Mark 15:40-41)

The Gentile Luke, has opened with the Word, taking evidence from those who “ministered unto him” (Mark 15:41), while John has given the philosophical/religious description of the word made flesh, Roman/Greek mythological Son of God.

Like John, Luke has also described Jesus as “the Son of God” (Luke 1:35), and the “Son of the Highest” (Luke 1:32), definitely referring to Son as the Son of Zeus, the Father of Gods and men, making Jesus superior to Mithras. This demonstrates that even the Romans had in their religion the doctrine of One Supreme Being, and that their religion might have begun with One God, but had been corrupted with the addition of man’s own concept of his God. This proves the correctness of the statement of the Quran, that every nation had its prophet and that religion originated from and with One God.

The six hours of darkness over the land (Matt 27:45, Mark 15:33, Luke 23:44) is a Roman expression indicating the wrath of the God Zeus, at men who had sinned at Golgotha. Zeus, by his powers of control over nature has brought the darkness, and this comes from a Roman eyewitness, a Roman soldier at Golgotha, and not from a Jew. The Roman observed a solar year in which the day is said to begin and end in the middle of the night when there is no natural separation of start and end of the day as at sunset. This statement about the six hours of darkness ties the three Gospels of Matthew, Mark and Luke, together.

From a Jewish point of view, the six hours of darkness is a convenient description that would cover up their iniquity of the day and the fact that sunset had arrived and brought with it the darkening of the land that only then had awakened them from their stupor of greed and evil in their rejection of another messenger of the One God.

The Word, and those who were eyewitnesses and ministers of the Word (Luke 1:1-14, Mark 15:41), ties the Gospels of Luke, John and Mark together. The statement of the giving up of the ghost (Matt 27:50, Mark 15:34-39, Luke 23:46, John 19:30) is the seal or the signature of the Author and ties all four Gospels together.

“Eloi, Eloi, lama sabacthani”. (Matthew 27:46, Mark 15:34) My God, My God, why hast thou forsaken me?

The Gospels of Matthew and Mark precede this cry of the victim of crucifixion above with hours of darkness over the land, which may be an exaggeration of the actual condition at the time, and which may not describe a sudden darkening, as some may imagine, but what may more likely be a sudden realization that darkness had begun with the departure of the sun or the setting of the sun and the beginning of the Sabbath, the start of the new day for the Jew.

Pagan worship of the Sun would follow the Solar year and the start of the day at midnight, from which it can be said that from Friday evening to Sunday morning, Sunday being the day that is set aside for the worship of the Sun, you can calculate, technically, as being of three days or parts of the three days, but is still a very poor excuse for three days, since the period of time amounts to less than forty hours, which make up less than two days

Luke also mentions the darkness over the land before Jesus gave up the ghost. These words of “Eloi, Eloi, lama sabachtani” may well be the cry of every victim of the crucifixion while he lived on the cross.

For the unfortunate Jew who finds himself in this position of elevation, he must consider himself more forsaken, especially when this darkness signifies the start of a new day, immediately following the setting of the sun, and the neglect and breach of the law of the hanging, “His body shall not remain all night upon the tree but thou shalt in any wise bury him that day.” (Deuteronomy 21:23)

This breach by the Jews denied the victims of the crucifixion the only bit of mercy allowed by God for their sin, as they cried out of their accursedness, to be relieved of their misery in death by hanging, so that their agonising torture could cease to be, while the Jews who had cried for the blood of that innocent man, the Messiah, stood in breach of both the hanging law and the Sabbath, which is punishable by death, and which defiles the land of the inheritance of the House of Israel.

“And some of them that stood there, when they heard that said, this man calleth for Elias”. (Matthew 27:47, Mark 15:35)

“And all the people that came together to that sight, beholding the things which were done, smote their breasts and returned.” (Luke 23:48)

“The Jews therefore, because it was the Preparation, that the bodies should not remain upon the Cross on the Sabbath Day (for that Sabbath Day was an high day) besought Pilate that their legs might be broken, and that they might be taken away.”(John 19:31)

With the doubt that is cast on this statement the cry might well have been: “My God, My God, you have broken the Sabbath.” And in their state of shock and confusion they queried instead, whether he had shouted for Elias, but Sabacth is even closer sounding to Sabbath than Eloi is to Elias. It was this Jew’s cry that awakened the Jewish leadership to their own breach of the Laws of God, their own sins for which they must pay.

“His blood be on us and our children.” (Matthew 27:25)

“And Pilate took water and washed his hands before the multitude.” (Matthew 27:24)

“He that delivered me unto thee hath the greater sin.” (John 19:11)

All Hell literally broke loose and pandemonium became the order of the Day of the Trick of the Crucifixion.

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