Part A. Why was Jesus Crucified?

The Word for Word Pesher of the Pre-history

© 2006 Dr. Barbara Thiering

As a result of vast amounts of new information that have come to light, and as a result also of new means of communication on a global scale, the evidence has become available that Jesus was part of a political history. He was involved in, but was not the founder of, a major political process that gave rise to the culture of the west. His political activities, and those of the two "thieves", were the reasons for the crucifixions, which were in accordance with Roman law. There was no resurrection, nor were there any miracles.

It has been the subject of my books and of this website to present the history that may be derived from all the new sources when the pesher technique is applied. In the course of continuing the study through the Word-for-Word pesher of the book of Acts, it was seen that long passages in two chapters of Acts, chapters 7 and 13, containing what appears to be the biblical history of Abraham, Moses and David, are in fact supplying vital information about the previous political history in the 1st century BC. This is found when the special meanings of all words are taken into account, applying a criterion of rigorous consistency. The history is that of the century before Jesus, which led up to and fully accounted for his crucifixion. The information accords with a range of external documents, especially the Dead Sea Scrolls.

It is also the case that parables given in the gospels are supplying, through their pesher, more information about the same period. Exact dates are supplied in all the sources through the pesher meaning, so that it is possible to weave them all together in chronological order. The result is a precise and factual account of every event that was a pre-condition of the crucifixion of Jesus.

As the analysis continued, it became apparent that all the sources - whether in Luke, Acts or the parables - had been controlled by Luke so as to set up an intended process of weaving them together so as to give a continuing chronological succession. No source repeated events at exactly the same time as another. Even when the events took place in the same year or the same month, they were at different dates in the month or at different hours.

For example, the parable of the Prodigal Son is linked by time details with passages in Acts so as to place it at the time of Judas the Galilean's uprising against Rome. Read by itself, there is apparently nothing to say that it was a history happening at any particular date, or in any particular political context. It is simply a story, with a moral point of universal application, intended for the "babes". But it additionally has a pesher.

When every word of its Greek text is taken into account, and the chronology from the solar calendar known, it links up with (Acts 5:36) on Theudas. The pesher of that verse gives a date near the December solstice, with a formula found elsewhere, always with the same meaning. It prepares for the "famine" the following March, which the calendar expert knows is in March 1 AD, the north solar intercalation year. It is the same "famine" as in (Acts 7:11), which is giving the history of Joseph the father of Jesus. These sources and several more, including the Qumran War Scroll, are capable of being brought together to give a full and factual historical account.

When it is found that all the sources work that way, drawing on the same special meanings that are found in all the books, covering a century, then proof of the case for a pesher has been given. It is not just a possible interpretation , but a solid set of facts, giving a vital and much wanted account of how Christianity came into existence.

To obtain an overview of this rich and complex history, please read the summaries down the left-hand column. More detailed explanatory information will be found in the right-hand column in the red print along with each verse.

The previous history given in Acts 13

In a speech given in Antioch of Pisidia in Acts 13, Paul presents a history that is apparently from the biblical period of Israel, concerning the Exodus, the judges under Samuel, and the kings Saul and David, ending with Jesus and John the Baptist. As in all such passages, the names are actually pseudonyms adopted by much more recent leaders, in the 1st century BC and the early 1st century AD. In their New Israel, they claimed to be restoring the old regime. The numbers used, eg the 450 years for the judges in Acts 13:19, do not correspond to the biblical record, and are the most useful sign of the chronological systems of the Pythagorean Essenes and Therapeuts. They relied on them for their prophecies of a return to political power, expectations that governed many of the events in the time of Jesus.

101 BC

In 101 BC King Alexander Jannaeus had a Sadducee high priest. The Sadducee appointed Matthat, the heir of the Davids, as the "Joshua" for the Holy War 101 to 61 BC of their revised chronological scheme.

101 BC, on the Mount of Olives in Jerusalem (Acts 13:17)

17. ho theos tou laou toutou Israēl exelexato tous pateras hēmōn, kai ton laon hypsōsen en tē paroikia en gē Aigyptou, kai meta brachionos hypsēlou exēgagen autous ex autēs,

17. The God of this people Israel (gen.) elected the Fathers of Us. And he (RLR to God) elevated the people in the beside-dwelling in an Earth of Egypt. And with an uplifted arm{brachion} he (RLR to God) led them (Fathers) out of it (Earth).

17. In 141 BC the Maccabean victory over the Seleucids was celebrated, in the year after Simon Maccabeus became high priest and "the yoke of the Gentiles was removed from Israel (1 Maccabees 13:41-42 ; 1 Maccabees 13:51. At the same time the Hasidim (Therapeuts) and related Essenes,who upheld a more traditional line of high priests (1 Maccabees 7:13-14), were exiled. They "returned to their desolate country", Qumran, which the David kings had owned. (Testament of Levi 17:10, the 5th "week" 140 BC from 168 BC ). In their exile they revised the scheme of a New Exodus and Holy War over 80 years that they had previously held under the Sadducee Alcimus (161 BC, 1 Maccabees 7:1-18) It was itself a revision of the original 80 year scheme from 168-164 to 88-84 BC. The new scheme placed the New Exodus at 141- 101 BC and the new Holy War 101-61 BC. The history given in Acts 13 starts here.

The king in 103 BC was Alexander Jannaeus, whose father had claimed the kingship in addition to the high priesthood, and who had changed from traditional Pharisee to more liberal Sadducee views (Josephus, Antiquities 13, 293-298). As Essenes had previously supported Sadducees, Alexander Jannaeus brought Judas the Essene back from his Qumran exile and permitted him to teach in the temple (Josephus, Antiquities 13, 311-313). A Sadducee high priest, accepting the Sadducee belief that he was an incarnation of God, was appointed. In a fragment of the Scrolls Jannaeus is praised as King Jonathan, which may be seen as a consequence of his encouragement of Essenes (4Q448).

The descendant of the line of David at this time was Matthat (Luke 3:24, Matthew 1:15). He was from the Nathan line that had been substituted for the royal line when "the Anointed One was cut off", put to death by the Seleucid Antiochus Epiphanes in 175 BC (Daniel 9:26, the last 7 years before 168 BC; Josephus, Antiquities 12, 234, Antiochus accession 175 BC)

The Davids followed the Essene dynastic rule of marriage (Josephus, Wars of the Jews 2, 160-161). They normally lived in a celibate community, but had a sexual reunion with their wives at intervals, simply in order to have sons. As the chronology of the pesher indicates, they spaced the reunions so that after the birth of a son they waited 6 years and after a daughter 3 years. To ensure that the king's generation was 40 years they married at the age of 36, so that if the first child was a girl there was still time to try for a son at the age of 40. This custom, observed by all the Davids, gives useful clues to the dates of events.

Since a new Holy War was now beginning, Matthat the heir of David adopted one of the roles that the Davids had assumed in co-operation with the Therapeuts, who held an Exodus-Holy War scheme of history (Philo, Contemplative Life, 83-87). He acted as the "Joshua" who in the military tradition of kings led the people of Israel across the "Jordan" and into the "Promised Land" - as these concepts had come to be understood. The "Joshua" was characterised by an "uplifted arm" (Joshua 8:26). His regular duty was to lead bands of pilgrims to Qumran, from a building on the Mount of Olives in Jerusalem.

The Therapeuts normally lived as hermits in individual huts in the wilderness, and for their pentecontad meetings every 7 weeks came to a fixed building. Some of them sought higher education and resided in the building, which became an abbey, the Sadducee priest in charge being called Abba, "Father"in this role. His deputy was the Chief Therapeut, called "Fathers" in the plural of reproduction. The third in the abbey hierarchy was a graduate whose position became that of the Christian cardinal. Members of the abbeys were normally unmarried but were free to leave and marry, unlike Essene monastics whose highest grade were committed to permanent celibacy.

Photo N

Photo N. Mird-Hyrcania.

81 BC

In 81 BC ,which should have seen a fulfilment of an earlier Exodus-Holy War scheme, the Sadducee priest retreated to the abbey of the Therapeuts at Mird-Hyrcania in the Judean wilderness.

September 1, 81 BC at Mird-Hyrcania (Acts 13:18)

18, kai hōs tesserakontaetē chronon etropophorēsen autous en tē erēmō.

18. And as a 40 Year time he (RLR to God v.17) bore with them (RLR to Fathers v.17), in the wilderness.

18. On September 1, 81 BC, it was the end of the 80 year scheme that had been calculated from 161 BC. There was no political victory at the end of a Holy War. For both this and the original scheme from 164 BC it was found that an error about the date of the fall of Jerusalem had been made in the calculations of Daniel 9:24-27. (See '"Chronology" in Section 3) A correction of the error brought the year 3920 to 21 BC and the year 4000 to 60 AD.

In September 81 BC Matthat's son Heli was born (to become Jacob-Heli, the grandfather of Jesus). Official royal birthdays were retrospectively placed at the 1st of the Julian month, as well as at the equinox or solstice 31sts.

Mird-Hyrcania, at the top of a high cliff, was treated as the Mt Sinai of Therapeuts, where they were instructed in the Law in their abbeys by their "Aaron", and "Moses". Their hermits stayed in huts at the wady one hour to the north, called the Wilderness (erēmos) of the Exodus scheme. Female hermits belonging to the Therapeuts used the cells under the Mird-Hyrcania platform.

61 BC

In 61 BC after Pompey had taken control of the country for Rome , an Idumean, Antipater, saw his opportunity to gain the patronage of Rome. He founded the Herod dynasty.

March 61 BC at Qumran and Mird-Hyrcania. (Acts 13:19)

19. kai kathelōn ethnē hepta en gē Chanaan kateklēronomēsen tēn gēn autōn.

19. And he (RLR to God v.18) lifting-down seven Gentiles (Gentile 7) in an Earth Canaan made the Earth of them (RLR to Fathers v.18.) an inheritance.

19. Under Queen Salome, queen regnant 76 to 67 BC, the ascetics' mission to the Diaspora inaugurated under Alexander Jannaeus turned to Pharisee doctrine. After her death there was dispute about the succession between her sons. Pompey, who took control of the country for Rome in 63 BC, upheld the elder son, and so gave an opportunity to Antipater, an Idumean who worked through this son (Josephus, Antiquities 14, 37)

Qumran, the Essene monastic school which had been the "Promised Land' of the Exodus imagery, now accepted the Diaspora Essene Menahem as a teacher. He employed the pagan Jason imagery for the instruction of Gentiles and boys. Antipater sent his young son Herod to school there, taught by Menahem. (Josephus, Antiquities 15, 373-378).

The Sadducee abbot at Mird-Hyrcania opposed the rise of the upstart Herods. In the abbeys he permitted the use of fermented wine at the sacred meal.

In September 61 BC Hillel the great Pharisee teacher allied with Ananel, a Sadducee priest from Babylon, in accepting Gentiles as proselytes. It was 40 years before the Restoration that was now expected in 21 BC following a correction.

September 1, 61 BC at Mird-Hyrcania. (Acts 13:20)

20.hōs etesin tetrakosiois kai pentēkonta kai meta tauta edōken kritas heōs Samouēl prophētou.

20.As years 400. And 50. And after these things he (RLR to God v.19) gave judges until{heōs} Samuel prophet.

20. Once the correction had been made, placing the year 3920 in 21 BC, it was the 8th aeon from creation, the year 490 of the sets of aeons, each of 490 years. The year 61 BC was consequently year 450 of the aeon. By a play on letters and numbers, further facts are given. In 61 BC Antipater claimed the grade Taw of the Zadokite, the letter that was also used for 400. Hillel the Pharisee, a married man associated with Menahem, was placed at the pre-initiate grade Nun, the letter used for 50, when he was in the married state.

In 61 BC Ananel, a Sadducee priest in Babylon, began to accept Gentiles as proselytes to Judaism. Josephus as a Pharisee had a low opinion of him. "A rather undistinguished priest from Babylon, named Ananel" (Josephus, Antiquities Antiquities 15, 22). But the Christians considered him a "Samuel" at the beginning of their history. His association with Hillel, here "judges" in plu. rep., was the beginning of a process that would start with proselytes, continue with uncircumcised Gentiles, and eventually become the Christian church, of Gentiles only.

The previous history given in Acts 7

A passage similar to Acts 13 is found in Acts 7, using the same device, an apparent biblical history that actually concerns the leaders of the New Israel in the 1st century BC, using the pseudonyms Abraham, Isaac, Jacob, Joseph and Moses. This much longer record is put in the mouth of "Stephen", who was the Sadducee Jonathan Annas, at the time of his deposition from the high priesthood. The record begins at the time of the introduction of the Julian calendar, and the first appearance of Herod the Great.

44 BC

On January 1, 44 BC, when the Julian calendar came into effect, Hillel and Ananel established a center for Gentile mission in Damascus.

January 1 and June Pentecost 44 BC,
Babylon and Damascus. (Acts 7:2)

2 ho theos tēs doxēs ōphthē tō patri hēmōn Abraam onti en tē Mesopotamia prin ē katoikēsai auton en Charran

2. The God of Glory was seen{horaō} to the Father of Us Abraham in Mesopotamia prior him (Abraham) to dwell in Haran.

2. The speech of Stephen in Acts 7 began the pre-history in 44 BC, the year of the commencement of the Julian calendar and of Herod's alliance with the Pharisee Hillel and the Diaspora Sadducee Ananel. The Pharisee and the Sadducee at the Babylon abbey followed the Mishmarot calendar, based on the Essene solar calendar with the addition of the lunations. They also used the Julian calendar to work with proselytes.

These two taught Diaspora Jews and also conducted mission to proselytes, Gentiles who wanted to convert to Judaism. Hillel required them to be fully converted, being circumcised, while Ananel was more liberal and allowed some to retain their own ethnic identity. Herod's organization would be symbolised as a New Israel, under a new Abraham, Isaac and Jacob. Hillel would be the new Abraham, the Father of Jewish initiates and proselytes, a term that gave rise to Pope. After six months of teaching in Babylon, Hillel moved his base to Damascus, called "Haran" (Genesis 11:31) from where mission to the eastern Diaspora was continued.

Hillel and Ananel came to Jerusalem, where they conducted mission to proselytes from the synagogue at the Essene Gate.

June 44 BC, Essene Gate, Jerusalem. (Acts 7:3)

3. kai eipen pros auton, Exelthe ek tēs gēs sou kai tēs syngeneias sou, kai deuro eis tēn gēn hēn an soi deixō.

3. And he (SRLR Abraham v.2) said towards him (RLR to God v 2), "Come out out of the Earth of you. And of the kinsfolk of you. Come at the Earth which I show you.

3. In the Damascus meal-room Ananel sat as abbot on row 6, with Hillel sitting on row 7 at the table in front of him. Hillel said to Ananus, "Do not initiate uncircumcised Gentiles, but do admit married Jews, not celibates only. Come with me to the Essene Gate in Jerusalem, where we will be accepted as teachers of proselytes."

The historical parables in Luke's gospel

Luke's gospel is characteristic by a number of new parables, including the only two that were given in Mark - the Sower and the Vineyard - and inserting many more. The form of parable was a natural development of the theory of pesher. On the surface they appear to be giving moral lessons, such as loving one's neighbor in the Good Samaritan, and forgiving repentant sinners in the Prodigal Son. These are the useful meanings that are still seen in them, and for most readers that is all there is.

The moral lessons are valid because they were derived from an actual history. When the detail of the parables is studied, they have much in them that is extraneous to the moral point. Their wording is found to rely on the same set of special meanings that govern the rest of the gospels and Acts. They prove to be a vital source of historical information, filling out what is given in other passages.

The word "parable" is applied to two forms, some concerning the present, illustrating aspects of human behavior, some in the form of a historical narrative in the past. In Luke there are just 12 of this latter kind. The number 12 suggests a structured system, and that is indeed the case. It is carefully structured in terms of both place and time. The 12 correspond to positions at the table, and their sequence corresponds to chronological divisions, the main ones being jubilees of 49 years and the generations of 40 years which were believed to govern all historical events.

The system in terms of time may be set out briefly. It gives a date for each of the occurrences. With additional chronological information, the succession of parables in the order in which they appear in Luke is seen to deal with 4 phases of the mission,, each determined by a characteristic dating system.

A. History of mission to Gentiles (Jubilee plus sets of 7 years, solstices)
SowerMark 4:3-20,
Luke 8:5-15
Jun, Dec-Jan 21 BC to 29-30 AD
Good SamaritanLuke 10:30-36 Dec-Jan 29-30 AD
Rich ManLuke 12:16-21 Dec-Jan 36-37 AD
FigtreeLuke 13:6-9Dec-Jan 43-44 AD

B. History of the Diaspora mission (Generation plus sets of 20 years, equinoxes)
BanquetLuke 14: 16-24Sep 44 BC
Prodigal Son Luke 15:11-32Sep 4 BC
StewardLuke 16:1-9Sep 17 AD
Rich Man and LazarusLuke 16:19-31Sep 37 AD

C. History of Jewish Christians (Final quartodecimal year, equinoxes)
WidowLuke 18:1-8Mar 43 AD
Pharisee & Tax-collectorLuke 18:9-14Sep 43 AD

D. History of the Rome mission (Last 60 years, equinoxes)
PoundsLuke 19:12-27Sep 1 BC
VineyardMark 12: 1-11,
Luke 20:9-16
Sep 60 AD

Those relevant to the period being studied here are given either in Word-for-Word or summary form.

Herod the son of Antipater, aiming at kingship under the patronage of Rome, invited Hillel and Ananel to help him found a New Israel in the Diaspora. It would have a new Abraham, Isaac and Jacob. Hillel was to be its "Abraham", the first Father, or Pope.


September 1, 44 BC, 8 pm. Cenacle building, Jerusalem.

16.Anthrōpos tis epoiei deipnon mega, kai ekalesen pollous.

16. A Certain Man{anthrōpos} made a great Supper. And he (Man) called Many.

16. On September 1, 44 BC, Herod inaugurated the system of Pope and patriarchs for the Diaspora mission. Claiming all leadership positions for himself, he was the "Adam" to Gentiles. The higher part of the evening meal and vigil for celibates began at 8 pm. Herod invited Ananel the Sadducee to preside, intending to make him high priest when he gained power. Ananus was a Karaite Sadducee, a "called one" from Hebrew qara', to call, the opposite of Boethusian Pharisees who appear in Mishnaic literature.


September 1, 44 BC, 9 pm. Cenacle building, Jerusalem.

17. kai apesteilen ton doulon autou tē hōra tou deipnou eipein tois keklēmenois, Erchesthe, hoti ēdē hetoima estin.

17. And he (RLR to Man v.16) sent{apostellō} from the slave of him at the hour of the Supper, to say to the Called Ones, Come, that already the ready things become.

17. When the married retired at 9 pm, celibates remained for an all night session beginning 9.05 pm with the drinking of fermented wine. Hillel left the meeting, but gave the message to Ananel, "Begin the all-night vigil for celibates, with its high point at midnight, the Julian start of day."

Heli the son of Matthat, of the substituted line of David, joined the Diaspora mission as its "Jacob", the patriarch of the west. His son Joseph had just been born.


September 1, 44 BC, 10 pm. Cenacle building, Jerusalem.

18. kai ērxato apo mias pantes paraitesthai. Ho prōtos eipen autō, Agron ēgorasa kai echō anangkēn exelthōn idein auton. Erōtō se, eche me parētēmenon.

18. And All Ones began from a 1 (fem.) to ask-beside. The First One said to him (RLR to slave, Hillel v.17), "A field I have bought. And I have necessity coming out to see{eidon} it. I question you, have me asked-beside.

18. At 10 pm Antipater the father of Herod left the meeting to avoid the intellectual discussion during the vigil (illustrated in John chapters 14-17 at the Last Supper after 10 pm). Heli, now the patriarch Jacob of the west, said to Hillel, "My son Joseph has just been born, so I am in the married state, working for my living like Adam outside, and owning private property. As I am non-monastic, you will not permit me to remain at the celibate meal."

Jacob-Heli, born September 81 BC, was 36 the age for a dynast to marry in September 45 BC. His son Joseph was conceived according to the dynastic rule in December 45 BC and born September 44 BC.

The "Isaac" was Menahem the Magus, a Diaspora Essene.


September 1, 44 BC, 11 pm. Cenacle building, Jerusalem.

19. kai eteros eipen Zeugē boōn ēgorasa pente kai poreuomai dokimasai auta. Erōtō se, eche me parētēmenon.

19. And another said, "I have bought a yoke of oxen, 5. And I travel to instruct them. I question you, have me asked-beside."

19. At 11 pm Menahem the Magus, the Diaspora Essene who had been appointed the Isaac patriarch of the east, said, "As a monastic I observe the hour before 12 midnight, 11 pm corresponding to 11 am, to give a ritual washing to celibate proselytes taught by Hillel".


September 1, 44 BC, midnight. Cenacle building, Jerusalem.

20. kai heteros eipen, Gynaika egēma kai dia touto ou dynamai elthein.

20. And another said, "A Woman I have married. And because of this thing I do not have power to come."

20. At midnight Herod at the outside pillar bases said, "I use the Bride image for Gentiles, with myself as the Bridegroom. Since this is a sexual image, it is not used by Jewish celibates." A further meaning alludes to Herod's polygamy.

41 BC

At the beginning of the millennium 3900, Hillel and Ananel supported Herod in his ambition to become king. He was promised that his dynasty would rule over a 1000 year Jewish empire until the Last Judgement in the year 4900 from creation.

January 1, 41 BC, noon (Acts 13:21)

21. kakeithen ētēsanto basilea, kai edōken autois ho theos ton Saoul huion Kis, andra ek phylēs Beniamin, etē tesserakonta.

21. Thence they (RLR to judges Acts 13:20, Hillel) asked for a king. And God gave to them (judges) Saul son of Kish. (In apposition) a man out of a tribe of Benjamin, year 40.

21. Since 21 BC was now believed to be year 3920 from creation, 41 BC was therefore the year 3900. According to the prophecy of Enoch ((See '"Chronology" in Section 3) the world was to last 4900 years, 10 x 490, before the Last Judgement. The year 3900 consequently began the last millennium of world history. Herod was persuaded by his Essene advisers that he and his line were to reign in a Thousand Year Kingdom of the Jews. Supporters of the Davids believed that in 3920, 21 BC, when the Restoration should come according to the Enoch prophecy, the Davids would be restored to the throne. That meant that Herod was only a Saul, predecessor of King David.

Hillel made Herod the equivalent of a graduate of the ascetic schools, a "king", promising him that mission funds from the Diaspora would be given to him to finance his ambitious building projects. This was the beginning of the Herodian taxation system set out in 4Q159. It would bring in the great wealth that was a key factor in the subsequent events. Hillel of the ascetic order of Benjamin was confirmed as Pope Abraham.

41 BC was a year 40 from 81 BC. As expectations of power were not fulfilled, Herod declared a new Exodus from 41 to 1 BC, to be followed by a new Holy War from 1 BC to 40 AD. The millennial year 3900 and 3901 occurred several times because of varying interpretations of events, and the end of Herod's New Exodus was observed several times between the years 1 BC and 6 AD.

Herod was crowned king in 37 BC.

31 BC

Following the earthquake of 31 BC, Qumran was abandoned. The Essene substitute sanctuary was re-established at Mird-Hyrcania.

March and June Pentecost, 31 BC. (Acts 7:4)

4. tote exelthōn ek tēs gēs Chaldaiōn katōkēsen en Charran. Kakeithen meta to apothanein ton patera autou metōkisen auton eis tēn gēn tautēn eis hēn hymeis nyn katoikeite.

4. Then he (participle RLR to subject of speech in Acts 7:3, Hillel) coming out out of an Earth of Chaldeans dwelt in Haran. Thence after the Father of him (Hillel) to die, he (Hillel) removed him (Father) at This Earth at which You now{nyn} dwell.

4. After the earthquake devastated the Qumran buildings in 31 BC the Essene substitute sanctuary was moved to Mird-Hyrcania. The Magians under Menahem moved to Ain Feshkha. Hillel went from Ain Feshkha back to eastern mission in Damascus, which was anti-Herodian. Herod, no longer advised by Hillel, dismissed Ananel as his high priest (Josephus, Antiquities 15, 39-41). In September Hillel brought Ananel to the abbey at Mird-Hyrcania. There, after celibate Jews were taught at noon, Ananel taught Gentiles from the dais step, row 13, at 3:05 pm The Chief Gentile sat in the seat of the Widow west of west center.

Hillel continued to insist that proselytes should be circumcised, while Sadducees in their abbeys were more liberal, accepting Gentiles who did not fully adopt Jewish identity.

June 31 BC. Mird-Hyrcania. (Acts 7:5)

5. kai ouk edōken autō klēronomian en autē oude bēma podos, kai epēngeilato dounai autō eis kataschesin auten kai tō spermati autou met auton, ouk ontos autō teknou.

5. He (RLR to last "him". Ananel, v. 4) ) did not give to him (Hillel v.4) an inheritance in it (Earth v.4), neither a platform of a foot. And he (Hillel) promised to give it (Earth) to him (Ananel) at a possession. And to the seed of him (Ananel) after him (Ananel), not being to him (Ananel) a child.

5. Hillel as a married man was not a member of an abbey, where the abbey members drank fermented wine. Hillel did, however, teach higher village pilgrims on a stand outside the meal room, as a substitute for the pillar bases at Qumran. Their leaders handed over their welfare tithes here.

Ananel admitted the celibate Gentiles of Dan to the abbey, but he did not yet admit the uncircumcised married Gentiles of Asher.

As the earthquake was a major event that should have taken place at a chronologically significant date, Hillel adjusted the chronology by saying that a Sadducee New Exodus that had been declared in 81 BC was due to finish in 41 BC, but it had been delayed by a decade to 31 BC. For those who followed this scheme, there was a symbolic "earthquake" at Philippi in March 50 AD, the year that Christians made the revolutionary move of starting again in Europe. (Acts 16:26)

At the time of the battle of Actium Herod supported Augustus against Cleopatra. He gave higher status to non-celibates.


September 1, 31 BC. Noon, 1 pm, 3 pm.
Cenacle building north base.

21. kai paragenomenos ho doulos apēngeilen tō kyriō autou tauta. Tote orgistheis ho oikodespotēs eipen tō doulō autou, Exelthe tacheōs eis tas plateias kai hrymas tēs poleōs, kai tous ptōchous kai anapeirous kai typhlous kai chōlous eisagage hōde.

21. And the slave coming about beside announced to the Lord of him (slave) these things. Then the house- despot wrathful said to the slave of him (house-despot), "Come out quickly at the roads. And streets{rymē} of the city. And the Poor Ones. And Crippled Ones. And Blind Ones. And Lame Ones lead at here.

21. The battle of Actium was fought September 2, 31 BC, defeating Mark Anthony and Cleopatra and bringing Augustus into power. Herod, a longtime foe of Cleopatra, supported Augustus, who endorsed him in his position as king. (Josephus, Antiquities 15, 191; Josephus, Antiquities 15, 194-195)

At the Cenacle building in Jerusalem Herod ordered Hillel to admit inside the monastery grounds the non-monastic class, Therapeuts - the Poor and Crippled Orphans and Widows ; and Nazirites, the Blind and the Lame. They came in to the street inside the dividing wall and to the north base.


September 1, 31 BC. 4 pm Cenacle building.

22. kai eipen ho doulos, Kyrie, gegonen ho epetaxas, kai eti topos estin.

22. And the slave said, "Lord, what you ordered has come about. And still a place becomes.

22. Hillel said, "Lord, what you ordered concerning Jews has been done, but at 4 pm a Gentile of class E with Sadducee views, a Roman official, wants to stand on the north base". The hour of 4 pm, when celibates were away at their ablutions was the hour when "unclean" Gentiles were admitted to the pillar bases outside the vestry. (John 1:39).

Gentiles were also admitted to Herod's table.


September 1, 31 BC. 6 pm Cenacle building.

23. kai eipen ho kyrios pros ton doulon, Exelthe eis tas hodous kai phragmous kai anangkason eiselthein, hina gemisthē mou ho oikos.

23. And the Lord said towards the slave, "Come out at the Ways. And hedges. And force to come at, in order that the house of me may be filled.

23. Herod, now in favor of all things Roman, said on row 13 in front of Hillel as his servant on row 12, "Go to uncircumcised Gentiles of Asher and to celibate Gentiles of Dan who are studying the Law. Place them in the married class of pilgrims. Admit them to the sacred meal as guests at each end of the 6 places across, making 12 at the table."


September 1, 31 BC. 8 pm Cenacle building.

24. legō gar hymin hoti oudeis tōn andrōn ekeinōn tōn keklēmenōn geusetai mou tou deipnou.

24. " I (Herod) say to you (Hillel), " No one of those men called will taste of the Supper of me."

24. Herod added that the imagery for Dan Gentiles would be that of the biblical Noah, not the pagan Jason. In Luke 17:27 "Noah went into the ark" at the time of a catastrophe, the earthquake. The Gentiles of lesser Dan, retaining their own ethnic identity, were defined as Shem, Ham and Japheth the sons of Noah, and initiated with a drama enacting the Noah's ark story.

Gentiles were counted as equal to boy acolytes. Joseph the son of Jacob-Heli, born September 44 BC, was suited to the role of "Noah". He would be admitted as the representative of these Gentiles to the sacred meal at 8 pm, and the bread and wine would be taken together, the wine being only sipped, not a full cup, as was suitable for a boy.

21 BC

In 21 BC when there was no Restoration the Sadducee priests formed an anti-Herodian separated party. Jacob-Heli joined them, using the title David in rivalry with Herod as king . The strict Sadducee Matthias now appeared, permitting Gentiles to establish their own abbeys.

March 1, 21 BC, Mird-Hyrcania. (Acts 13:22)

22. kai metastēsas auton ēgeiren ton Dauid autois eis basileia, hō, kai eipen martyrēsas, Heuron Dauid ton tou Iessai, andra kata tēn kardian mou, hos poiēsei panta ta thelēmata mou.

22. He (participle RLR to subject of verb God, Ananel 13:21) having removed him (RLR to Hillel, 13:21) raised David at a king, to whom (king). And he (king), said having witnessed, "I have found David of Jesse. (In apposition, another person) A man according to the heart of me. Who (new subject) will make All Things the will of me".

22. In March 21 BC when Herod had appointed a Pharisee high priest and there was no Restoration of the Davids as expected, an anti-monarchist party separated from Herod. Hillel remained with Herod, excluded by the anti-Herodian party. Hillel died in 19 BC, 50 years before 32 AD, the date when it was said that if Jesus had been 50 years old he would have seen "Abraham". As Jesus would have been a baby at the time, a textual variant that understands the pesher says that Abraham would have seen him. (John 8:57)

At the Mird-Hyrcania abbey Ananel's cardinal said, "I have recruited Jacob-Heli as the descendant of King David, now adopting the title of King David to show independence of Herod. I include also Joseph, to be initiated in September at the age of 23, to act on behalf of his father, who will be 60 in September 21 BC. Matthias the strict Sadducee priest is to be abbot to uncircumcised Gentiles, together with Antipater the rejected son of Herod the Great, who gives to Matthias his property stored at Mird-Hyrcania."


This closely constructed parable, found first in Mark's gospel and taken up by Luke and Matthew, gives the history of mission to Gentiles during the jubilee that began in 21 BC, when missionaries to the Diaspora repudiated Herod the Great. The period ended in 29 and 30 AD, at the return to the royal Herods. The parable records the stages of advancement of Gentiles, until they were ready, under the influence of Jesus, to establish the party that would adopt the name Christian.

Heli, who had been appointed the "Jacob" patriarch of the west in the organization of Herod the Great, adopted the royal title David when he separated from Herod. As patriarch of the west, he was responsible for the attached group of Gentiles. The work of mission to the western Diaspora was increasingly extended as this group enlarged. In Asia Minor, Alexandria, and as far as Rome, Gentiles often lived near or worked with Diaspora Jews. There was a mutual attraction, the Jews wanting more of the scientific and philosophical learning of Greco-Roman culture, the pagan Gentiles wanting the high ethical standard and monotheistic theology of Judaism. Some Gentiles wanted the educational process that led to higher grades. They were at first given low grades and treated as inferior, but over many years earned their way into the higher grades. Eventually shedding Jewish identity, it was these Gentiles who formed the Christian party.

Their rise began when Jacob-Heli, the Sower, separated from Herod the Great in 21 BC. His son Joseph continued their advancement, and it was his son Jesus who gave them their full equality and independence.

Gentiles, being uncircumcised and so the equivalent of females, were admitted to the female orders of Asher and Dan. Those in the married class, who rose only to Nazirite status - that of married men holding prayer retreats - belonged to Asher. Their centers for instruction were in Tyre and Sidon, in the traditional tribal territory of Asher. Those who chose celibacy were admitted to the order of Dan, that of women who became the wives of dynasts. Their centers for instruction were in the two parts of the tribal territory of Dan, around Caesarea Philippi in the north-east and Joppa on the Mediterranean coast.

While some became full proselytes, adopting Jewish identity, uncircumcised Gentiles could not at first belong to the Jewish Covenant of Abraham, but were said to belong to an earlier religious stage, that of Adam, who was believed to be the ancestor of all humans. The heirs of the Davids adopted the imagery of Adam during the period when they were living outside the Essene monasteries in dynastic marriages. For the celibate Gentiles of Dan, they acted as a new "Adam" in an educational "garden of Eden".

Adam was expelled from Eden and had to work at labouring outside, growing crops for food by "the sweat of his brow" (Genesis 3:17-19). In this state the new Adam taught the lowest kind of Gentile, men of Asher, who were likened to "wheat" and "barley". The wheat harvest was at Pentecost in June. The Nazirite men of Asher, the "wheat" received their promotions at that season. They were the superiors who took Nazirite retreats like Jewish married men. Their subordinates, married men who stayed permanently with their wives, corresponded to barley and were promoted at the barley harvest in March.

In the subsequent gospel period, the representatives of these Gentiles were James Niceta ("wheat") and John Aquila ("barley"), the "sons of Zebedee", whose personal history is given in the Clementines. (See "Clementine Books" in Section 4.) Clues in the parable of the Sower, when taken with historical detail given by Luke, indicate that the predecessor of James Niceta was a certain distinguished Gentile who subsequently adopted the title Lysanias, that of a previous tetrarch of Abilene. (Josephus, Antiquities 14, 330; Josephus, Antiquities 15, 92). In Luke 3:1 a successor in his office appears, again using the title. He rendered valuable service to the mission through his influence with the Roman government, bringing about the dismissal of the ethnarch Archelaus Herod.

The occasions for Gentile councils were at the pentecontads, Pentecost in June, and the other main pentecontad in December. These were the main occasions when the Therapeuts held their meetings,which included women, so they were also the times when Gentiles attended. The Gentiles of Dan preferred the December pentecontad, for with Magians they observed the Julian calendar. When it was introduced, the December pentecontad, falling at about the winter solstice, was extended to include January 1. They thus established the pattern of Christmas and New Year that was followed by the Christian Church.

Since the pentecontads were governed by the number 7, the characteristic chronological structure for this group was the jubilee, 7x 7 years, 49 years (not 50) in the usage of the solarists. The structure of the Sower parable places all events in sets of 7 years, covering the jubilee of 49 years from June 21 BC to December 29 AD - January 1, 30 AD. After the opening in 21 BC its subsequent stages fell at the quartodecimal intercalation years, also governed by 7. They were fixed by necessity, every 14 years, in 14 BC, 1 AD, 15 AD, and 29 AD (north solar versions).

The parable gives each item twice, the first describing the sowing on four different kinds of soil, a later one repeating each one in the form of an interpretation. While the interpretation gives the symbolic meaning of the main details so as to offer an allegory of human behaviour, it leaves many of the details uninterpreted. Since the pesher is found in every part of the gospels, an additional fact is found, that the interpretation itself contains a further historical pesher, as will be shown The first set of verses describing the four kinds of soil gives the events of June in the year in question, and the subsequent set giving the interpretation supplies the events of December.

Jacob-Heli began his independent mission to uncircumcised Gentiles in June, 21 BC.


Pentecost, June 21 BC. Mird-Hyrcania.

3 Idou ex ēlthen ho speirōn speirai

3. See{eidon}. The Sower came out to sow.

3. After the correction of the dating earlier in the 1st century BC, the year 21 BC had been believed to be the year 3920 from creation, and so was the date for the Restoration according to the prophecy of Enoch for the 8th aeon. When the prophecy was not fulfilled, calendar experts adjusted by declaring that a zero jubilee should have been allowed in the counting from creation, so they added an extra jubilee of 49 years, to finish in 29 AD. At the same time Herod the Great, whose conduct was condemned in the Temple Scroll rules for the king, rejected the Temple Scroll plan that had been prepared by the Sadducee ascetics. Jacob-Heli the heir of David, who as the patriarch of the west included responsibility for Gentiles, then acted in missionary work independently of Herod.

Jacob-Heli promoted Gentiles, and in particular the married Gentiles of Asher, who were the lowest class of all. They used the imagery of wheat and barley, thinking of Jacob-Heli as the Adam excluded from Eden and laboring in the fields. He was called their Sower. The Diaspora, a word that means "sowing", was the mission-field where Gentiles were coming forward for initiation.

At the final non-fulfilment of the prophecy for 21 BC, Matthias the strict Sadducee began the reconstruction of Qumran. He permitted celibate Gentiles of Dan to live there. He adopted a new dating system that made 21 BC a year 400, leading up to 60 AD as the year 4000 from creation.

September 1, 21 BC, noon, Damascus. (Acts 7:6)

6. elalēsen de houtōs ho theos hoti estai to sperma autou paroikon en gē allotria, kai doulōsousin auto kai kakōsousin etē tetrakosia.

6. God spoke thus, that the seed of him (God) will be in the beside-house in an other Earth. And they (RLR to Acts 6:15, the third Herod, Antipas ) will enslave it (seed). And they (RLR third Herod ) will make bad in year 400.

6. In 21 BC the Sadducee priest for the mission was Matthias, who had been particularly instrumental in preparing the Temple Scroll plan. He began the re-occupation of Qumran, deserted since the earthquake. Since it was regarded as defiled, he allowed Dan celibate Gentiles to conduct a form of their monastic life there, in its outer hall and its annexe. They acted as acolytes, like the unpaid celibates who performed the laboring work in a monastery, helping to rebuild it. They were put in the low class D, that of married Jewish pigrims. Their superior was Menahem the Magus, who had also separated from Herod.

Matthias began a new dating system that was an alternative to the Last Jubilee for Asher Gentiles. Historical time was divided into sets of 480 years rather than 490 years. Its year 480 would be in September 60 AD, believed since the correction to be the year 4000 from creation. Consequently the year 400 was Sep 1, 21 BC. This gave the chronological system of the Vineyard, drawn on in Matthew 20:1-16. It is found in Matthew's gospel, which came from Matthew Annas the successor of Matthias. It was the reason for the great tensions of the year 60 AD that are recorded in Acts 27.

In the last two years of Herod the Great's reign, 5 BC, Matthias was appointed high priest in the temple. Of the two kinds of Sadducees, the Matthias line and the Annas line, he held the views of the Few, while the Annas line were the Many. The Few, also called the Elect, were strict on moral questions, choosing the Narrow Gate. The Many were more broad-minded, choosing the Broad Gate (Matthew 27:13-14). Matthias had such a strict code of sexual purity that when he was due to officiate in the temple on the Day of Atonement in 5 BC, and was defiled by a sexual dream the previous night, he refused to officiate and his place was taken by a relative. (Josephus, Antiquities 17, 165-167)

Photo UU
Photo UU. Tiber Island.

20 BC

Jacob-Heli appointed his son Joseph to act as his representative in the Diaspora, using the title the Word. Joseph was to teach Gentiles on the Tiber Island in Rome.


December Pentecontad 29/IX, 21 BC to
January 1, 20 BC. Rome, Tiber Island.

14. ho speirōn ton logon speirei.

14. The Sower sows the Word

14 Joseph the son of Jacob-Heli was now 23, the age for initiation. As Jacob-Heli was 60, he sent Joseph using the title the Word to Rome, where he would continue mission to Gentiles. Since Gentiles were all placed in class D, that of the "unclean" married, he operated from the house of the third Herod on the Tiber Island, where he arrived following the 6 months' sea journey since June. Following the Julian calendar as was necessary in Rome, he combined the observance of the solar calendar pentecontad with the observance of New Year's Day. The combination would become the Christian Christmas and New Year.

Figure 14

Figure 14 Judea, Samaria, Galilee, and Syria
in the First Centuries BC and AD

Figure 9

Figure 9. The room for the sacred meal.

14 BC

Herod, closely allied with Augustus, offended Jerusalem Jews by erecting an effigy of the Roman eagle over the temple.


Pentecost, June 14 BC. Jerusalem.

4. kai egeneto en tō speirein ho men epesen para tēn hodon, kai ēlthen ta peteina kai katephagen auto.

4. And it came about in the sowing, the M-n fell beside the Way. And the birds came. And they ate-down it.

4 By 14 BC Herod had gained such favor with Augustus that he began the "affair of the eagle", putting up the Roman effigy over the temple (Josephus, Antiquities 17, 151). The Eagle was the emblem of the Living Creature of the west in Ezekiel's chariot vision. (Ezekiel 1:10, "behind" means the west from a Jewish perspective, and is always used in this sense in the pesher.)

In Jerusalem itself an Asher Gentile of the pre-initiate grades 9 and 8 became interested in the ascetics' teaching. He was a distinguished Gentile who would later take the title Lysanias. Previously, full proselytes had been admitted by Hillel to the order of Asher meeting at its center in Tyre. But they also had an attached lower class of the uncircumcised, meeting in the lesser centers of Sarepta and Sidon, which lay outside the traditional Israelite territory of the Asher tribe. (See Map Figure 14 above) These now claimed membership of the congregation, kneeling in pews on row 15, with only 2 cubits between themselves and the congregation leaders on row 13. (See Figure 9 above) Eager to please Rome, Herod permitted Lysanias to take this place in the congregation.

In Rome, Joseph taught both Dan celibate Gentiles and Asher married Gentiles. He taught a prayer in Hebrew to the celibate Gentile, but Greek to the Asher Gentile. The head of Therapeuts would not allow the Asher Gentile to be taught Hebrew.


December 14 BC. Pentecontad 29/IX. Rome.

15. houtoi de eisin hoi para tēn hodon hopou speiretai ho logos, kai hotan akousōsin euthys erchetai ho Satanas kai airei ton logon ton esparmenon eis autous.

15. These Ones are the ones beside the Way, the where the Word is sown. And when{hotan} they (These Ones) hear immediately{euthys} comes{erchomai} the Satan. And he (Satan) lifts up the Word sown at them (These Ones).

15 In the meal-room in Rome, Joseph aged 30 now permitted a Dan celibate Gentile to stand beside him on the dais step, row 13, while Joseph taught him the words of a Hebrew prayer to say at 3:00 pm for 5 minutes. At 3:03 pm an Asher Gentile on row 15 was permitted to say a short prayer in Greek lasting 2 minutes. But the head of Therapeuts would not permit Joseph to act as his teacher for Hebrew.


9 BC-7 BC

Between the years 9 and 7 BC John the Baptist and Jesus were conceived and born. Luke's gospel gives the date for each stage through the pesher of chronological terms

September 9 BC

Zechariah the successor of the Zadokites was officiating on the Day of Atonement in the Essene substitute sanctuary at Mird- Hyrcania. After the ceremony he would step down, becoming "dumb", not preaching, because he would undergo his first wedding at the age of 36. His wife Elizabeth was not barren, simply a Virgin, a nun. She was "advanced in her days" (v.7) because as a superior of Gentiles she kept the post-position of the south solar calendar. (Luke 1:5-22).

December 9 BC

As dynasts had to wait three months until the least holy season before they had sex., the conception of John the Baptist was dated the solar 31st in December, meta tautas tas hēmeras, "after These Days", Wednesday December 18 (v.24). May 8 BC Month 5, mēnas pente, May 1 Julian, Elizabeth's pregnancy was showing and she hid herself (Luke 1:24).

June 8 BC

Joseph would be 36 in September 8 BC (born Sep 44 BC, Luke 14:18 above). He and Mary should have had their first wedding then, with sex in December, but at the time of their binding betrothal in June they had sex and Jesus was conceived. en tais hēmerais tautais, "in Days These" (word order makes it June). (Luke 1:39 ). For Essenes and their Pharisee associates he was illegitimate, but for more liberal Sadducees legitimate.

September 8 BC

John the Baptist was born. (He was 12 in September 5 AD, Luke 1 :57-59, 8th day, see notes on Acts 7:8 below.)

March 7 BC

Jesus was born. Month 3, mēnas treis, March 1, Julian, Luke 1:56. He was 12 in March, 6 AD, the year of the census of Quirinius (Luke 2:1), so the year of his birth was 7 BC. (See also: pesher of Luke 2:6,7)


After the death of Herod the Great in 4 BC, factions broke out in the country, with a number of would-be kings aiming to take over the monarchy. Herod in his final tormented years had put to death or disinherited his sons, born of his nine wives. Only Archelaus was left, as the only one who had not displeased Herod. His full brother Antipas had at one time been promised the succession, but Herod had changed his mind.

After 4 BC both brothers, Archelaus and Antipas, went to Rome to challenge for the succession in the Roman courts. Jews in Rome were socially divided between them, many supporting Antipas."When he (Antipas) arrived in Rome, all his relatives went over to his side, not out of goodwill to him but because of their hatred of Archelaus" (Josephus, Antiquities 17, 227).The right to rule was granted to Archelaus, but he was made an ethnarch only, not a king. It was plain from the decision that Rome was on the verge of taking over rule of the country, which was close to anarchy.

About this time Theudas appeared, determined to fight for his country's freedom in the face of the growing Roman shadow. He became head of the Egyptian Therapeuts, and in terms of their Exodus imagery he took on the role of the Joshua who would lead his countrymen into a Promised Land of political power. He appears under that name in Acts 5:36, and in Josephus' history he appears as Saddok the Pharisee (Josephus, Antiquities 18, 7-8). Theudas figures as the Prodigal Son of Luke's parable. He was still alive, as an old man, in the gospel period.

The freedom fighters soon found a problem with Archelaus, who joined them because he too was hostile to Rome following his demotion. The conduct of Archelaus and his wife Glaphyra did not improve their morale. Qumran was given over to "loose living". When Judas the Galilean appeared, as the most famous of the freedom fighters, he brought the militants together again.

In 6 AD a peace party brought about the dismissal of Archelaus. The Romans occupied the country, ruling it through procurators.That was the Period of Wrath of CD 1: 5-9. The local leader was a Sadducee high priest of the Annas line, answerable to Rome (Josephus, Antiquities 18,26).

At the end of December, 1 BC, Joseph the son of Jacob-Heli, with his wife Mary, moved into the dynastic marriage house at Ain Feshkha, south of Qumran, for the purpose of conceiving their second child. Jesus their first child, conceived pre-nuptially, had been born in March of 7 BC. The question of his legitimacy was raised whenever Pharisee views prevailed, for only Sadducees accepted that his conception at the time of the binding betrothal of his parents made him the legitimate heir of the Davids. The second son James, conceived at the season for the first child, was born in September 1 AD.

In the original system in which the heir of David was the third in a triarchy of Priest, Prophet and King, he had close associations with the Therapeuts while he was in the conjugal state. He could also play the role of the Joshua in their Exodus ritual, a name that was Jesus in its Greek form. The military role was natural to a king, one of his emblems being the Lion of the Four Living Creatures. His wife enacted the role of Miriam the sister of Moses, the female leader of the Therapeuts' choir of women. Her name became Mary in Greek.

Theudas the Prodigal Son, head of the Egyptian Therapeuts, reflected the constant changes of politics among Jews in Alexandria. At times they were co-operative with Rome, at other times hostile. The Prodigal Son's periods of repentance were when he joined the peace party that had grown up in opposition to the destructive militarists.

When the Prodigal Son was "sent into the fields to feed swine" he was sent to Rome to join the house of Antipas Herod. It was from his house on the Tiber Island that mission to Gentiles was conducted. Antipas was called "swine" by his nationalist opponents because when he was in Rome he did as Rome did, breaking the Jewish food regulations. He also broke the strict Essene marriage rules, having married his half-brother's wife Herodias.

The traumatic events of the period included the assassination by the militarists of the Essene Zadokite Zechariah in his substitute sanctuary at Mird-Hyrcania. The son of Zechariah, John the Baptist, who was 12 years old at the time of his father's death, grew up to be a leader of a party of politically active monastic Essenes called the Plant-root.(CD 1:5-9)

Judas the Galilean's uprising against the Romans failed in March, 6 AD. In June, 6 AD, the Essene substitute sanctuary that had been at Mird-Hyrcania since the earthquake of 31 BC was transferred to a monastery in Damascus. Being outside the boundaries of Judea, it gave a place of refuge to men wanted by Rome who had taken part in Judas' revolt. It remained the center for anti-Roman politics, as well as anti-Herodian feeling, throughout the 1st century AD. Its records were collected in the Damascus Document found among the Dead Sea Scrolls.

The events of the period 1 to 46 AD are told through Part A of the Book of Revelation, 8:6-11:19. The sets of 7 angels with 7 trumpets record the events of every 7 years. Their pesher is given in my Jesus of the Apocalypse. The story is in agreement with what is given in the gospels and Acts, and develops the interests of Jewish Christians beyond what is given in those sources.

4 BC

Herod died in March 4 BC. The pro-Rome mission to Gentiles was continued at Mird-Hyrcania.

March 4 BC. Mird-Hyrcania and Mar Saba. (Acts 7:7)

7. kai to ethnos hō ean douleusousin krinō egō, ho theos eipen, kai meta tauta exeleusontai kai latreusousin moi en tō topō toutō.

7. And the Gentile to whom they (RLR to third Herod Acts 7:6) are enslaved I will judge, God said. And after these things they (third Herod) will come. And they (third Herod) will worship{latreuō} me (God) in this place.

7. Herod who had also had the role of a "Noah" to proselytes, died in 4 BC, probably the victim of poisoning. (Josephus, Antiquities 17, 168- 190(part1); Josephus, Antiquities 17, 168- 190(part2); Josephus, Antiquities 17, 168- 190(part3)). Matthias was the high priest at the time. The third Herod was now Antipas, who in Rome had failed in the court case over the succession, losing out to his brother Archelaus who was made ethnarch only. Antipas upheld the Sadducees and paid taxes to Rome through Matthias, encouraging his support for Gentiles. Antipas frequented the marriage house at Mar Saba attached to the Mird-Hyrcania sanctuary.

In 4 BC in the troubled period after the death of Herod the Great, Jacob-Heli taught at Mird-Hyrcania. Theudas the new Chief Therapeut was deputy abbot.


September, 4 BC. Mird-Hyrcania.

11.Anthrōpos tis eichen dyo huious.

11. A Certain Man{anthrōpos} had 2 sons (son 2).

11. Luke's system of parables places the beginning of the parable of the Prodigal Son in September 4 BC. It was the troubled period after the death of Herod the Great. (Josephus, Antiquities 17 269- 285). The political uncertainty caused a schism in the established mission. Of the 10 Diaspora provinces of the Herodian organization that brought in income from fees, half wanted to spend the mission income on preparations for war against the coming threat of the Roman occupation. The other half, the 5 provinces of Asia Minor, wanted peace. The parable traces through the stages of the schism until it was temporarily healed in December 5 AD.

The Zadokite Zechariah and Simeon the Abiathar priest (Simon the Essene) were the superiors at the Mird-Hyrcania transferred sanctuary. Zechariah was a grade 0, not active except on the Day of Atonement. Simeon at grade 1 acted in daily affairs, with the title "(monastic) Father", since he was the adoptive father of orphans brought up in monasteries.

Therapeuts who joined abbeys for their higher education met on the ground floor of the Mird-Hyrcania meal-room in the west wing, while the Zadok and Abiathar priests belonged on a 10 x 10 cubit platform above its north end representing the Holy of Holies of the sanctuary. The two parts of the ground floor represented the House, the Holy House outside the Holy of Holies. Its northern part was the higher, called oikos, and its southern part lesser, called oikia. A Sadducee priest, also called Father - Abba in Aramaic - acted as the abbot, grade 1. The deputy abbot at grade 2 was called Barabbas, Aramaic for "son (deputy) of the abbot". As a grade 2 he was also called "son 2". He was the Chief Therapeut, at this time Theudas

Jacob-Heli, aged 77, resided at the abbey, teaching proselytes of Asher as a Certain Man, a role he had taken over from Herod the Great. As a supporter of Gentiles his politics were pro-Roman, as was the case for all at Mird-Hyrcania. He also was counted as a grade 1, so that Theudas at grade 2 was his subordinate.

Simon the Essene (Simeon) still controlled the mission income that came in from the fees of the ten Diaspora provinces. As fear of Roman domination intensified, five provinces wanted to use the money to buy arms for war against Rome, while the five in Asia Minor under Jacob-Heli wanted peace. Theudas led the militants. Simeon was forced to give way and there was a schism.


September, 4 BC. Mird-Hyrcania

12. kai eipen ho neōteros autōn tō patri, Pater, dos moi to epiballon meros tēs ousias. Ho de dieilen autois ton bion.

12.And the newer{neos} of them said to the Father, "Father, give me the throwing-upon division of the income." He lifted-through to them (RLR to Son 2, v.11) the living.

12. According to the rule of 1QS 5: 1-3, the laity under the authority of the Sons of Zadok controlled the ascetics' property, which now included mission income from the 10 provinces of the Diaspora. Simon the Essene, the Abiathar priest, administered the money on behalf of Zechariah. Theudas, on behalf of the laity, demanded from Simeon the income from the 5 provinces apart from Asia Minor, who were in favor of military action against Rome. They consisted of 2 in the east, 2 in Egypt in the south, and 1 of Jews in Rome itself. Opponents of the action subsequently called the militants "thieves" for misuse of the mission money.

1 BC

In September 1 BC the young prince Agrippa, born 11 BC, began his education. Monarchists who had turned against Herod the Great had hopes for the prince, and renewed the Herodian mission organization. A new Magus replaced Menahem. Jacob-Heli and Joseph were re-appointed.

September 1, 1 BC (Acts 7:8)

8. kai edōken autō diathēken peritomēs. Kai houtōs egennēsen ton Isaak kai perietemen auton tē hēmera tē ogdoē, kai Isaak ton Iakōb, kai Iakōb tous dōdeka patriarchas.

8. He (RLR to God, Matthias Acts 7:7) gave to him (dat. autō RLR to neut. ethnos Acts 7:.7, Agrippa I) a Covenant of Circumcision. And thus he (ethnos Agrippa ) begot Isaac. And he (SRLR to Isaac) circumcised him ( masc. accus. auton, so not agreeing with neut. ethnos but with masc. "God", Matthias as the "Abraham") on the 8th day. And Isaac the Jacob (accus.). And Jacob the 12 patriarchs (accus.)

8. In 1 BC the young Agrippa who would become Agrippa I, aged 10, began his education, taught by the strict Sadducee Matthias, who was at that time the abbot at Mird-Hyrcania. By the monarchists hoping for a reformed Herodian monarchy the boy was treated as a royal Herod, so made the "Noah" to proselytes. The mission structure under Herod the Great was renewed, with Matthias acting as the "Abraham" in succession to Hillel, but with Sadducee doctrines. The prince accepted the new Magus as his teacher. The new Magus became the Isaac patriarch of the east, and he ensured that Matthias accepted married proselytes as well as uncircumcised Gentiles, hence the Magus "circumcised" him. Heli was re-appointed as the Jacob patriarch of the west, and Joseph re-appointed the missionary to uncircumcised Gentiles of the order of Asher, "tribe 12" in the plan of the Temple Scroll walls. Joseph was again in the homeland for the renewal of his marriage.

Matthias' newchronological system, begun in 21 BC, treated 1 BC as the "8th day". He had defined the period from 21 BC to 60 AD as the last 80 years of a time unit of 480 years, making 21 BC the year 400 and 1 BC the year 420, the beginning of the last 60 years. The last 60 years were treated as the 8th "day" after a set of 7 "days", the 8th day being for mission to Gentiles following the mission to Jews. Each "day" of 60 years was divided into 12 sets of 5 years, each 5 years an "hour". This system is given in the parable of the workers in the Vineyard in Matthew 20: 1-16, which presents events at the "hours" of a "day" between 1 BC and 60 AD.

(Since the Therapeuts counted the beginning of a day at the first hour after the zero, there was another occurrence of the 8th day in 5 AD, at the 1st "hour". This is given in Luke 1 :57-59, for the Bar Mitzvah ceremony of the 12 year old John the Baptist, born September 8 BC. )

Figure 8

Figure 8. The ruins of Ain Feshkha

Photo H

Photo H. The shallow pools on the north side of the Ain Feshkha building.

Photo J

Photo J. Cylinder stone for drying, fallen into the pool.

Photo K

Photo K. Remains of the north wing.

Photo L

Photo L. Herodian door to west wing.

Photo M

Photo M. North-west corner of west wing.

In December 1 BC Joseph, who had fathered Jesus in 7 BC, came with Mary for the renewal of his marriage to the dynasts' marriage house at Ain Feshkha. Matthias the strict Sadducee was present as their spiritual adviser.

Wednesday December 22, 1 BC. Pentecontad. Ain Feshkha.(Acts 7:9)

9. Kai hoi patriarchai zēlōsantes ton Iōsēph apedonto eis Aigyton. Kai ēn ho theos met' autou.

9. And the patriarchs being zealous gave-from Joseph at Egypt. And God became with him (gen., Joseph).

9. At the pentecontad 29/IX on Wednesday December 22, 1 BC, the meeting day for Therapeuts, Jacob-Heli following the ascetic rules of the Diaspora permitted his son Joseph to go to the marriage house at Ain Feshkha for the renewal of his marriage with Mary for the conception of their second child. December, the month for the conception of the first child, was chosen because of amibiguity about the legitimacy of Jesus.

Matthias the strict Sadducee abbot was present with them as their spiritual adviser.

Archelaus Herod, appointed ethnarch by Rome, had taken control of Qumran and its deposits of mission money, planning military action against Rome. He permitted sexual licence.

Wednesday December 22, 1 BC. Pentecontad. Ain Feshkha. (Acts 7:10)

10. kai exeilato auton ek pasōn ton thlipseōn autou, kai edōken autō charin kai sophian enantion Pharaō basileōs Aigyptou, kai katestēsen auton hēgoumenon ep Aigypton kai eph' holon ton oikon autou.

10. And he (RLR to God v.9) rescued him (Joseph v.9) out of All the tribulations of him (gen. Joseph). And he (SRLR to Joseph "him", 3rd word) gave to him (God) a Grace (fem.). And Wisdom (fem.) before{enantion} Pharaoh(gen.) king (gen.) of Egypt. She (Wisdom) stood-down him (God) a governor upon Egypt. And upon the whole house (masc.) of him (God).

10. Matthias kept Joseph apart from Archelaus the ethnarch who had taken control of Qumran and its property for anti-Roman military preparations. With his wife Glaphyra, he permitted licentious conduct there at the pentecontad. The Dan celibate Gentile who had been permitted to follow the monastic way of life at Qumran, objecting to Archelaus' conduct, was brought from Qumran by Joseph to join Matthias the strict Sadducee at Ain Feshkha.

Although Glaphyra was techincally the head of females of Asher, the protesters against Archelaus appointed in her place the elderly woman Anna. The female teacher was called "Wisdom". As Widows were under the authority of the reigning high priest, Anna was a subordinate of Joazar Boethus the current high priest in the Jerusalem temple. He attended meetings of the Therapeuts and played the part of Pharaoh, also called the Dragon.

Matthias interpreted his role as opposed to that of a monastic despot, being a "God" who "walked in the garden" in human form, in close companionship with initiates. When a Roman governor following Roman policy became a nominal adherent of Judaism including that of the ascetics, Matthias stood with him to represent him before Anna, who was the "Sarah" to all Gentiles. Matthias acted as abbot at Ain Feshkha, but his main abbey was at Mird-Hyrcania.

At the same season Theudas the Chief Therapeut allied with the new Magus. Antipas Herod also upheld the Magus against his brother Archelaus.

Thursday December 23, 1 BC, the solar 30th,
to January 1, 1 AD. Ain Feshkha. Antioch. (Acts 5:36)

36. pro gar toutōn tōn hēmerōn anestē Theudas, legōn einai tina heauton, hō proseklithē andrōn arithmos hōs tetrakosiōn. Hos anērethe, kai pantes hosoi epeithonto autō dielythēsan kai egenonto eis ouden

36. For before These Days stood up Theudas, saying a Certain One to become Himself, to whom (Himself) was added a Number of men, as 400. Who (new subject) was lifted up. And All as many as were persuaded by him (Who) were dispersed. And they (All Ones) came about at Nothing.

36. Theudas on his promotion day the 30th allied with the new Magus, who had the liberal views on morality of the Seekers-after-Smooth-Things. Antipas Herod joined them for a relaxed discipline, opposing his brother Archelaus for his militarism. Archelaus claimed to be the Zadokite following Herod the Great, using the grade letter Taw which also meant 400. Matthias, considered too strict, was exiled to Antioch, where he founded the abbey in which Christianity would eventually be born. Antipas allied with Asher Gentiles helped him financially in association with Lysanias.

1 AD

In March 1 AD Mary was three months pregnant with her second child. Theudas was a fellow-missionary with Joseph.

Wednesday March 9, Wednesday March 23,
Thursday March 24, 1 AD, Ain Feshkha and Qumran.(Acts 7:11)

11. ēlthen de limos eph' holēn tēn Aigypton kai Chanaan kai thlipsis megalē kai ouch hēuriskon chortasmata hoi pateres hēmōn.

11. A famine came upon the whole Egypt. And Canaan. And a great tribulation. And the fathers of Us did not find foodstuff.

11. At the north solar intercalation for the year 3941 in 1 AD, the 40 days' fast began on Wednesday March 9. (This year, 1 AD, corresponded to 29 AD as a north solar intercalation year. A 40 days' fast was held in that year, Mark 1:13) It was observed in the married quarters at Ain Feshkha. The Qumran monastery had been regarded as the Promised Land, but under Archelaus' control it was called simply Canaan. On Wednesday March 23, 29/I, the equivalent of the second wedding of Joseph and Mary was held, as Mary was three months pregnant.

Theudas as a deputy abbot was fasting, not joining in the common meal of married men.

The 40 day fast came about in the quartodecimal intercalation year from the application of the rule given in Daniel 10:2-4. From the end of the 1 1/2 day epaurion at the unintercalated 31st of the 1st month (March), there were 16 days to the intercalated 31st, then 3 more days until the beginning of a 3 week fast which ended on the 24th of the first month. 16 + 3 +21 = 40.

Theudas as militant also joined Archelaus at Qumran. Archelaus permitted him to use mission money stored there to buy arms for the militant cause. Theudas there began a liaison with the immoral Glaphyra wife of Archelaus


Saturday March 26, 1 AD.

13, kai met' ou pollas hēmeras synagagōn panta ho neōteros huios apedēmēsen eis chōran makran.kai ekei dieskorpisen tēn ousian autou zōn asōtōs.

13. And after not many days the newer{neos} son leading-with All Things visited at a far region. And there he scattered the income of him, living dissolutely.

13. On Saturday March 26, the day after the intercalated 31st on Friday March 25, at 3 pm when travel was permitted, Theudas turned against Matthias' discipline, became militant again, and went up to Qumran to join Archelaus, who approved his spending mission money stored at Qumran for warfare. Theudas the Chief Therapeut always acted on behalf of the changing political attitudes of Alexandrian Jews.Theudas formed a liaison with Glaphyra the wife of Archelaus, who was one of the "harlots", women claiming to be priests who were sexually licentious.

GLAPHYRA As recorded in Josephus, Antiquities 17, 349, Glaphyra was the daughter of King Archelaus of Cappadocia, who was not a Herod. Archelaus Herod the ethnarch had been married to a Mariamme (17, 350), but he divorced her, "so overwhelming was his love for Glaphyra". She had first been married to Alexander the son of Herod the Great and Mariamme the Hasmonean. Alexander was half-brother of Archelaus son of Herod and Malthace. After 7 BC when Alexander was put to death by his father, Glaphyra married Juba king of Libya. Then he died, and when she was living as a widow with her father in Cappadocia, Archelaus Herod fell in love with her, divorced his wife Mariamme and married her. Josephus records (17, 350) her guilty dream, in which she saw her dead husband Alexander, who told her she should not have married again, reproaching her for marrying her brother-in-law. Then she died.

At Pentecost , June 1 AD, the Gentile Lysanias was permitted to join with Jewish pilgrims at Mird-Hyrcania.


Wednesday June 8, 1 AD. Pentecost. 3:03 pm. Mird-Hyrcania.

5. kai allo epesen epi to petrōdes hopou ouk eichen gēn pollēn, kai euthys exaneteilen dia to mē echein bathos gēs.

5. And other fell upon the stony place, the where it did not have Many Earth. And immediately{euthys} it rose up because of not having depth of Earth.

5. At the Pentecost observance of the peace party at Mird Hyrcania, in 1 AD the next quartodecimal year after 14 BC, Lysanias the distinguished Gentile of Asher was promoted to be equal to a Jewish Nazirite, permitted to kneel on row 13 at 3:03 pm to say a short prayer in Greek. His promotion ceremony had been performed at the tunnel in the stony ground at the south bank at the wady, with no immersion bath. He held the moral views of the strict Sadducee, not of the liberals the Annas priests.

Figure 10a

Figure 10a. The Tower.

During the Pentecost feast the new Magus was installed at Ain Feshkha. He taught from a throne-like chair, kathedra, on the upper floor. Figure 10. He upheld the monastic way of life, so that the married Gentile Lysanias was put down to Nazirite status.


Thursday June 9, 1 AD. 3:30 am. Ain Feshkha.

6. kai hote aneteilen ho hēlios akaumatisthē, kai dia to mē echein hrizan exēranthē.

6. And when the Sun rose it (RLR to allo, Lysanias v5) was scorched. And because of not having Root it (allo) withered.

6. On the day after Pentecost, a day for new departures as in Jubilees 1:1, the new Magus was installed on the upper floor at Ain Feshkha, where he sat on a throne-like chair, the kathedra, making the upper floor a cathedral. He was a rival to Archelaus for leadership of the Diaspora mission, claiming to be the Zadokite, the Sun, in charge of the solar calendar. As a monastic he defined the non-monastic married Lysanias as a Nazirite only. The militant Qumran party also rejected him.

Jacob-Heli came from Mird-Hyrcania to attend a council at Ain Feshkha. He accused Theudas of sin and ordered him to go to Rome to avoid the scandal about Glaphyra.

Friday June 24, 1 AD, noon and 1 pm. Ain Feshkha. (Acts 7:12)

12. akousas de Iakōb onta sitia eis Aigypton exapesteilen tous pateras hēmōn prōton.

12. Jacob having heard corn being at Egypt sent-from{apostellō} the Fathers of Us first.

12. On Friday June 24, the intercalated 31st, Jacob-Heli of the peace party came to a noon meal and council meeting at Ain Feshkha. He brought Lysanias, who was permitted to sit on the dais step. Ananus the Elder, the liberal Sadducee, was present as the new abbot replacing the exiled Matthias. Jacob-Heli ordered Theudas the deputy abbot as his subordinate in grade to go to Rome to avoid the scandal about Glaphyra. Theudas would leave for Rome six months later.

Sunday June 26, 1 AD. Ain Feshkha. (Acts 7:13)

13. kai en tō deuterō anegnōristhē Iōsēph tois adelphois autou.kai phaneron egeneto tō Pharaō to genos tou Jōsēph.

13. And in the second Joseph became known to the Brothers of him. And the kindred of Joseph became known to Pharaoh.

13 At the second Pentecost before the post-position, Sunday June 26, Joseph being in the married state allied with Antipas, the chief married man, both being missionaries to Gentiles of Asher. At the council Joazar Boethus of the militant party was informed of the danger of the political influence of Lysanias.

THE SECOND PENTECOST. As is shown in Matthew 27:62 and in the references to the Hemerobaptists in patristic literature, there were two methods of intercalating the solar calendar, one of them ensuring that the dates were always in the Day position. At the equinox 31st in a quartodecimal year the 31st was put forward by 17 1/2 days to a post-position, then over 28 years allowed to fall back by 35 days. One effect of this was to give a second Pentecost. Its date was 15/III, more than a fortnight before the 31st at IV. It normally fell early in the month, but if there was a post-position it fell more than a fortnight before the post-position 31st. In 1 AD it fell on Sunday June 26. Since the post-position was for Gentiles, this was the version of Pentecost favored by Christians.

Jacob-Heli aged 81 on his official birthday September 1 gave up some of his duties to his son Joseph.

Thursday September 1, 1 AD. Midnight. Ain Feshkha.(Acts 7:14)

14. aposteilas de Iōsēph metekalesato Iakōb ton patera autou. Kai pasan tēn syngeneian en psychais hebdomēkonta pente,

14. Joseph having sent-from{apostellō} called-with Jacob the Father of him(Joseph). And All the kinsfolk, in 75 souls.

14. At the September 1 council at Ain Feshkha Joseph began the ceremony of the retirement of his father Jacob-Heli at the age of 81. Jacob-Heli acted as the Father to Gentile "orphans" of Dan.

Jacob-Heli remained the new Adam to these Gentiles, shown by "souls" (Adam a soul Genesis 2:7 Hebrew ) and a play on letters. The number 70 meant a Nazirite deacon of grade 6, in retreat for 70 days, and 5 meant a grade 5 Elder, to which Jacob-Heli was now reduced. The figure of 70 men going down to Egypt in Exodus 1:5 has been altered to allow for this play. At grade 5-6, Jacob-Heli became the Elder Brother, and subordinate to his son Joseph as a lay bishop at grade 4, so he was "of Joseph". Antipas at grade 5 was equal to Jacob-Heli.

Photo C

Photo C. The peak of rock.

Photo E

Photo E. The gap where caves 7Q and 8Q stood,now collapsed.

Theudas was condemned for his sexual sin and subjected to a period of excommunication in cave 8 at Qumran. Ananus the Elder now came forward as the Sadducee Pope with more liberal views than Matthias.

Thursday September 1, 1 AD. Noon. Ain Feshkha. (Acts 7:15)

15. kai katebē Iakōb eis Aigypton. Kai eteleutēsen autos. Kai hoi pateres hēmōn.

15. And Jacob went down at Egypt. And He ended. And the Fathers of Us.

15. After 12 hours Jacob-Heli's ceremony of retirement was completed at Ain Feshkha. . Theudas was present as a deputy abbot the subordinate of Ananus the abbot.

Monday September 5, 1 AD, solar 30th. Qumran. (Acts 7:16)

16. kai metetethēsan eis Sychem. Kai etethēsan en tō mnēmati hō ōnesato Abraam timēs argyriou para tōn huiōn Hemmōr en Sychem.

16. And they (RLR to Fathers v.15) were with-placed at Shechem. And they (Fathers) were placed in the tomb in which Abraham bought with a price of silver beside of the sons of Hamor in Shechem.

16. Ananus the Elder was made Pope with the title Abraham, supported by the Magus. Both had a liberal view of morality and did not respect the Jerusalem temple, holding that the zeal of the ascetic discipline was a sufficient substitute for temple attendance. Both received fees from proselytes.

On his promotion day, the 30th, Theudas was punished for his sexual sin according to communal laws.. He was subjected to a season of excommunication, by being placed in cave 8 at the end of the Qumran esplanade. (This was the cave of the "resurrection". (See Photos C & E above.) It was on the west side of cave 7 which was the cave of the David king. Ananus and the Magus had the use of the pair of caves as an "unclean place". Ananus stored in cave 7 the fees of proselytes, paid in silver through a levite. Cave 7 was also "Shechem" to the Magus, who had a meeting-place for proselytes at Shechem in Samaria (Genesis 34:2 Shechem son of Hamor, Hebrew for "ass"). In the imagery of Beasts for unclean places, the proselyte was called the "ass", and his deputy the "colt". The caves, which were used for a sabbath latrine, were equivalent in uncleanness to the Manger, the building a kilometer south of Qumran where the pack animals were stalled, which was used for a latrine on weekdays.

Theudas was also condemned for misusing mission property.


Wednesday September 7, 1 AD, Qumran.

14. dapanēsantos de autou panta egeneto limos ischyra kata tēn chōran ekeinēn, kai autos ērxato hystereisthai.

14. He (RLR to newer son Theudas Lk 15:13) having spent All things, there came about a strong famine according to that region. And He began to be lacking.

14. Theudas was also accused of misusing mission funds controlled by Archelaus at Qumran. On Wednesday September 7, 1 AD, the 40 days' fasting began, for the September beginning of the north solar quartodecimal year. It was held by the proselytes at Qumran in the outer hall and its annexe. Theudas in incarceration also observed it.

James the brother of Jesus was born in September. For Pharisees, he was the legitimate heir of the Davids and Jesus was illegitimate because of his pre-nuptial conception. For Sadducees, Jesus was the legitimate heir. Matthias the strict Sadducee conceded the high priesthood and papacy to Ananus the liberal Sadducee.

Friday September 23, 1 AD. Ain Feshkha. (Acts 7:17)

17. Kathōs de ēngizen hochronos tēs epangelias hēs hōmologēsen ho theos tō Abraam, ēuxesen ho laos kai eplēthynthē en Aigyptō.

17. As the time of the Promise neared which God confessed to Abraham, the people increased. And he (people Joseph ) multiplied in Egypt.

17. At the intercalated 31st, Friday September 23, 1 AD, it was the end of a 40 year period observed as a New Exodus, when they should "enter the Promised Land" of political power. It was the Herodian version of the prophecy, dated from September 40 BC, the Herodian north lunisolar milllennial year 3901. When there was no fulfilment and a correction was to be made by a change in leadership, Ananus the Elder came forward, promising to gain the high priesthood of the Jerusalem temple. Matthias visiting the council conceded it to him, as well as the position of the Hillel succession.

Photo U

Photo U. A tunnel in the wady bank, north of Mird-Hyrcania.

Photo V

Photo V. Inside the tunnel.

Gentiles of both Dan (celibate) and Asher (married) were taught by Joseph.


Wednesday December 21, 1 AD.The pentecontad 29/IX.
3 pm Mird-Hyrcania.(Mark 4:16)

16.kai houtoi eisin hoi epi ta petrōdē speiromenoi, hoi hotan akousōsin ton logon euthys meta charas lambanousin auton.

16. And These Ones become. Who (new subject) sown upon the stony places, Who when{hotan they hear the Word immediately{euthys} with Joy receive it (Word).

16. At the December pentecontad, when women of the Therapeuts were present at Mird-Hyrcania, Gentiles of both Dan and Asher attended. Both used the tunnels at the stone-littered wady for their rite of "birth", the monastic Gentiles of Dan using the one on the north side. (See Photos U & V above) In the meal-room in the west wing Lysanias was given a further privilege, taught by Joseph to give a short prayer in Hebrew at 3:00 pm, followed by his own prayer in Greek at 3:03 pm.

The elderly woman Anna, the Sarah, was present, equal to the Asher Gentile.


Wednesday December 21, 1 AD.The pentecontad 29/IX.
Midnight. Ain Feshkha.

17.kai ouk echousin hrizan en heautois alla proskairoi eisin. Eita genomenēs thlipseōs ē diōgmou dia ton logon euthys skandalizontai.

17.They (RLR to hoi, wheat Gentile Lysanias v.16) do not have Root in Themselves, nevertheless they (Themselves) become towards-season. Then having come-about{erchomai} a tribulation or persecution because of the Word immediately{euthys} they (Themselves) are scandalized.

17. At midnight a repeated ceremony for Joseph and Mary was to be held at Ain Feshkha, three months after the birth of James. Joseph with the non-monastic Lysanias left Mird-Hyrcania at 3:05 pm, walking 9 hours to arrive at Ain Feshkha at midnight. They joined Antipas, head of the married class, who would intercalate the following year. The meeting was the occasion for doctrinal disputes. Antipas held that Gentiles could only be admitted to the ministry if they were circumcised, not permitting Lysanias to say his Greek prayer.

In December Theudas being released from incarceration allied with the Magus. In order to remove him from Archelaus and the scandal, it was decided that he should be taken to Antipas' house on the Tiber Island in Rome. Theudas would be a pastor in the house of Antipas, who did not observe Jewish food laws when he was in Rome.

Since the Tiber Island was also Joseph's mission center for Gentiles, Joseph and Mary accompanied Antipas, the Magus and Theudas. They took with them the 3 month old James and the boy Jesus, aged 7.


Thursday December 22, 1 AD, the solar 30th. Ain Feshkha.

15. kai poreutheis ekollēthē heni tōn politōn tēs chōras ekeinēs. Kai epempsen auton eis tous agrous autou boskein choirous.

15. He (Theudas autos Lk 15:14 ) traveling clung to a 1 of the city-ministers of that region. And he (the 1) sent him (Theudas) at the fields of him (Theudas) to feed swine.

15. On the solar 30th, his promotion day, Theudas was released from his incarceration and joined the Magus, accepting his more liberal views. It was agreed that the Magus, Theudas and Joseph would go to Rome with Antipas, to continue mission from his house on the Tiber Island. Antipas when in Rome did as Rome did, not observing the Jewish food laws forbidding eating pigmeat. Theudas was to act as pastor in his house. It would remove him from the sexual scandal.

Joseph took Mary and his family with him for a term that would last three years.

The baby James was 3 months old, and the boy Jesus, aged 7, went to Rome at an impressionable age. He was the legitimate heir of the Davids by the Magian-Sadducee standards prevailing on Tiber Island.

The party left for Rome the day after the pentecontad, 30/IX, Thursday December 22, the day when Therapeuts set out on journeys. The sea journey would take 6 months.

Photo UU
Photo UU. Tiber Island.

Figure 8

Figure 8. The ruins of Ain Feshkha

2 AD

The missionaries arrived in Rome in June 2 AD. Joseph, in good standing as a dynast as long as he kept the dynastic rules, received a stipend from the mission funds. He acted as Theudas' partner in mission and helped him financially. But Joseph began to be influenced to loosen his strict Essene moral code.


Wednesday June 7, 2 AD, Pentecost. Rome, Tiber Island.

16. kai epethymei chortasthēnai ek tōn keratiōn hōn ēsthion hoi choiroi, kai oudeis edidou autō.

16. He (RLR to him, Theudas v.15) lusted to be given foodstuff out of the husks which the swine ate. And No one gave to him (Theudas)

16. In Antipas' house on the Tiber Island there was a loosening of strict sexual standards, influenced by Roman customs. At Antipas' table, which Theudas joined, there was an atmosphere of lust. Ordinary food for hunger eaten by Antipas, the "swine", was treated as if it were the sacred meal. Joseph had some conflict. As a dynast who kept the strict rules he was paid a stipend to support his family, and so was a "hired servant". He gave financial help to Theudas his partner in mission who was dependent on the charity of Antipas. But Joseph also began to loosen his code over the next three years, not observing the strict dynastic rule of sexual separation from his wife between births. He would thus commit "fornication with his wife", the sin named in 4Q 270, fr. 7.

TIBER ISLAND HOUSE OF ANTIPAS. It was the same shape as Ain Feshkha,with four wings around a courtyard, the usual design of a Roman house. In the south-east corner the Dan Gentiles met with the Magus for monastic teaching in their "garden of Eden". This part was called the Figtree, for the tree from which Adam and Eve made their garments. It became politically opposed to the Vineyard, the house of the royal Herods in Rome to which the young prince Agrippa came when he was ready for his higher education.

The pesher gives no further events until 4 AD.

4 AD


In June 4 AD at the end of a 2 year term Theudas left Rome to join the war effort in the homeland. When he arrived back he joined the militant new sect of Judas the Galilean. The Magus and Joseph stayed behind on the Tiber Island until the following year. Antipas returned with Theudas.


Judas the Galilean founded a new sect at Qumran and Ain Feshkha on December 1, 4 AD. At the same time Simeon led their opposition, the peace party at Mird-Hyrcania. Simeon had been told that Joseph with the Magus in Rome was also inclining towards militarism and was not observing dynastic marriage rules, with the result that his stipend had been withdrawn.

Midnight beginning Monday December 1, 4 AD.
1st of Julian month, solar unintercalated 30th.
Qumran, Ain Feshkha and Mird-Hyrcania. (Acts 7:18)

18. achri hou anestē basileus heteros ep' Aigypton hos ouk ēdei ton Iōsēph.

18. Until{achri} of which another king stood up upon Egypt. Who (new subject) did not know{oida} Joseph.

18. At midnight beginning Monday December 1, 4 AD, the 1st of the Julian winter month that was observed by the Diaspora mission, Judas the Gailiean founded a new militant party at Qumran and Ain Feshkha. In the words of Josephus, he was a sophist who "founded a sect of his own", the militant "fourth philosophy" (Josephus, Antiquities 18, 23; Josephus, Wars of the Jews 2, 118). As a monastic he took over the Qumran school and its scribal facilities, as well as Ain Feshkha for militant Therapeuts. Judas formed a militant party using the animal emblems of the Dragon, the Calf and the Beast. He himself, the actual leader, was the Beast, using the Lion emblem of the Davids and Therapeuts. He upheld Archelaus as the Calf, the emblem of the Raphael of the four Living Creatures. Since Archelaus supplied money from the Qumran vaults for the war effort, he was called the Golden Calf, and for physical reasons the Fatted Calf. The Pharisee high priest Joazar Boethus, although a moderate, was for nationalism. Playing the part of Pharaoh in the Exodus liturgy, he was also called the Dragon. In Revelation 12 and 13 these figures, the Dragon and the Beast, appear.

Since Judas took over the Qumran scriptorium, and since Joazar Boethus was a Pharisee, the party of Scribes and Pharisees who appear in the gospels was now formed. In the gospel period the successor of Judas the Galilean was Judas Iscariot, and the successor of Joazar Boethus was Caiaphas.

Simeon, Simon the Essene, of the peace party, was beginning his retirement on this day. As an elderly man he would go down from the monastic rigor to live in the abbey as a grade 4 bishop. That meant that he had joined the Therapeuts. He would be able to act at their Exodus liturgy as the "Moses", leading the choir of men and teaching from the Law. In his abbey status he had become a "Who", one who had come down from the supreme priestly leadership. He could act for the peace party in the place of Theudas, who was a "Moses" when he was in Sadducee mode, but now was acting as a militant "Joshua".

Simeon had been informed by Theudas that Joseph, still in Rome, was compromising the strict dynastic rules and his salary had been withdrawn. Simeon endorsed the action, so that he "did not know Joseph", using the verb for "know" that applied to abbey knowledge.

Monday December 1, 4 AD. 1st of Julian month,
solar unintercalated 30th. Noon. Ain Feshkha. (Acts 7:19)

19. houtos katasophisamenos to genos hēmōn ekakōsen tous pateras tou poiein ta brephē ektheta autōn eis to mē zōogoneisthai.

19. This One having made down-wise the kindred of Us, made bad the Fathers to make the babes of them (Fathers)out-placed not to live.

19. Judas the Galilean brought Theudas into the Magian party, into the branch that demanded circumcision for Gentiles Uncircumcised Gentiles of Asher were treated as females, and of Dan were classed as "babes", not permitted to receive "life" through initiation.

Simeon completed his retirement, becoming the "Moses" of the peace Therapeuts. He allied with Ananus the Elder, who was working to become high priest and so bring the country to a pro-Roman peace.

Tuesday December 2, 4 AD. The December early intercalation
for the south solar 3941. Mird-Hyrcania. (Acts 7:20)

20a. en hō kairō egennēthē Mōysēs. Kai ēn asteios tō theō.

20a. In which season Moses was born, and became beautiful to God.

29a. On Tuesday December 2, the 31st for the winter intercalation before the south solar year 5 AD, Simon the Essene completed his retirement. Becoming a lay bishop with the Therapeuts, he wore a purple vestment instead of an Essene white robe,and was appointed a peace party deputy to the abbot Ananus the Elder, who was now working to be appointed high priest by Rome.

For the south solar intercalation year 5 AD, an early intercalation was made the previous winter, as is shown in (Luke 13:1), en autō tō kairō, "at the same season". It thus brought the 31st to near the solstice, combining it with the meeting days at the season that included January 1.

5 AD

On March 1 5 AD, Simeon began his re-education in the abbey discipline at Mird-Hyrcania, as a subordinate of the abbot Ananus.

Sunday March 1, 5 AD. Mird-Hyrcania. (Acts 7:20)

20b hos anetraphē mēnas treis en tō oikō tou patros.

20b Who (new subject, Simeon) was nurtured 3 months (month 3) in the House (masc.) of the Father .

20b. On the 1st of March, 5 AD, Simeon, observing the Julian calendar as the abbeys did, began his education in the doctrines of the Therapeuts, in the north part of the ground floor meal-room in the west wing at Mird-Hyrcania. He was the subordinate of the abbot Ananus.

On the Tiber Island in Rome Joseph said to the Magus that his stipend had been withdrawn for not keeping the dynastic marriage rules.


Wednesday March 4, 5 AD. Tiber Island, Rome.
The solar 1st beginning the 40 days fasting at the south solar intercalation.

17. eis heauton de elthōn ephē, Posoi misthioi tou patros mou perisseuontai artōn, egō de limō hōde apollymai.

17. He (SRLR to Nemo, Joseph, Luke 15:16) coming at Himself stated, " How many hired servants of the Father of me have an overflow of loaves I am destroyed here in a famine ".

17. March, 5 AD, was the south solar intercalation year 3941 (corresponding to 33 AD in the gospel period, the year of the crucifixion, which included a 40 day period, Acts 1:3.) The 40 day fast held by solarists in these years began on the solar 1st, Wednesday March 4. Joseph under the influence of the Magian Seekers-after-Smooth- Things had loosened his dynastic sexual code and his stipend had been withdrawn. He turned to the Magus for advice. He spoke of the Chief Pilgrim in Rome, the man who was the predecessor of Peter. This man was of a lesser standard of education, and worked in Rome for a short term. He observed the rules of sexual separation. Being of a lower grade, he worked with Dan Gentiles only. He had advanced them to the point of adding one as a 13th at the Jewish table, receiving the leftover fragments of the 12 holy loaves. For his work he was given a stipend by Jacob-Heli in charge of Gentile mission.(1 Corinthians 9:5, Peter and James, the successor of Joseph, received the stipend of dynasts. Their wives lived with them as a Sister)

Joseph planned to return to the homeland to join the peace party of Jacob-Heli. He would confess to him his sin against Essene sexual rules.


Wednesday March 4, 5 AD. Tiber Island, Rome

18. anastas poreusomai pros ton patera mou. Kai erō autō, Pater, hēmarton eis ton ouranon. Kai enōpion sou.

18. "Having stood up I will travel towards the Father (Jacob-Heli) of me. And I will say to him, Father, I have sinned at Heaven. And before{enōpion} you.

18. Joseph continued to the Magus that he had seen the error of his ways and decided to return home as a penitent, joining the peace party of his father Jacob-Heli. He knew that under Ananus as abbot there would be a more liberal sexual code.

Joseph said, "I have returned to celibacy. I will travel as a missionary back to the homeland and stand in front of Jacob-Heli at Mird-Hyrcania. I will say to him, ' Father, I am a sexual sinner by the standards of the Essene Zechariah the Zadokite, having caused a pre-nuptial conception and not keeping the rule of separation. Restore me as your servant, a lay bishop standing behind you on row 12.'


Wednesday March 4, 5 AD. Tiber Island, Rome

19. ouketi eimi axios klēthēnai huios sou. Poiēson me hōs hena tōn misthiōn sou.

19. " No Longer I am suitable to be called a son of you. Make me as a 1 of the hired servants of you.

19. "Now in March 5 AD it is the end of a New Exodus of 40 years from March 36 BC, the south lunisolar generation year 3901. Having returned to celibacy I am qualified to be a lay bishop and your deputy. Restore my stipend so that I am equal to the Chief Pilgrim."

Joseph and the Magus then set out on the 6 months sea journey from Rome to the homeland. Antipas had returned with Theudas.

Photo R

Photo R. Mird-Hyrcania. Entrance to cells on the south flank.

Photo S

Photo S. Mird-Hyrcania. Inside the entrance to a cell.

Photo T

Photo T. Mird-Hyrcania. Modern frescoes on roof and wall of a cell.

At Pentecost Simeon was instructed in the teaching for Gentiles by Anna, the elderly woman who was the alternate head of Asher female ministers.

Wednesday June 3, 5 AD, Pentecost, at Mird-Hyrcania (Acts 7:21)

21. ektethentos de autou aneilato auton hē thygatēr Pharaō kai anethrepsato auton heautē eis huion.

21. He (Who Simeon Acts 7:20b ) being out-placed, the daughter of Pharaoh lifted up him. And she nurtured him (Simeon) to Herself at a son.

21.Simeon in the status of novice was defined as a "babe", so was instructed by the Mother Sarah, Anna of Asher, at present under the authority of Joazar Boethus the reigning Pharisee high priest. As women used the cells under Mird-Hyrcania, she taught him there.

Wednesday June 3, 5 AD, Pentecost, at Mird-Hyrcania (Acts 7:22)

22. kai epaideuthē Mōysēs pasē sophia Aigyptiōn, ēn de dynatos en logois kai ergois autou.

22. Moses was taught as a Child 1 in All Wisdom (fem.) of Egyptians. He (RLR to masc. Moses) became powerful in Words. And Works of him (Moses)

22. Simeon at grade 8 was taught by the wife of Antipas, the deputy of Anna. At noon he was brought up to the meal table as a levitical bishop equal to Jacob-Heli. Lysanias was promoted to a Nazirite Elder by the liberal Sadducee Ananus

In September 5 AD the process leading to the Roman occupation began. The peace party at Mird-Hyrcania led by Simeon set about having Archelaus removed. "In the 10th year of Archelaus' rule the leading men among the Jews and Samaritans, finding his cruelty and tyranny intolerable, brought charges against him before Caesar." (Josephus, Antiquities 17, 342-344)

Joseph and the Magus arrived back in the homeland after their six months' voyage. Joseph joined the abbot Ananus the Elder at Mird-Hyrcania.

Tuesday September 1, 5 AD, Julian 1st and
also solar 31st, midnight. Mird-Hyrcania. (Luke 15:20)

20a. kai anastas ēlthen pros ton patera heautou.

20a And he (participle subject RLR to Joseph before speech Luke 15:17) having stood up came towards the Father (Ananus) of Himself.

20a. Joseph and the Magus arrived back from Rome in September. Joseph was received as a celibate lay bishop by Ananus the abbot at Mird Hyrcania. Ananus could work with the Magus in Diaspora mission, both having "zeal", the doctrine that ascetic works substituted for temple attendance. Both were thus counted as Samaritans, meaning opposition to Jerusalem.

At the auspicious date Tuesday September 1, at noon, Simeon called a council meeting at Ain Feshkha. Joseph was present, and so also was Lysanias, who was being encouraged to use his influence against Archelaus.

Tuesday September 1, 5 AD, noon. Ain Feshkha.(Acts 7:23)

23. Hōs de eplērouto autō tesserakontaetēs chronos, anebē epi tēn kardian autou epikepsasthai tous adelphous autou tous huious Israēl.

23.As was fulfilled to him (Simeon- Moses v.22) a 40 year time, it went up upon the heart of him (Simeon- Moses) to episcopal-visit the Brothers (Joseph) of him (Simeon-Moses). (In apposition), the sons of Israel. (Lysanias).

23. Tuesday, September 1, 5 AD, was a significant date that combined the unintercalated south solar 31st with the Julian 1st of the month. It was also the main end of the 40 year New Exodus from September 36 BC, the south lunisolar generation year 3901. It was interpreted as an auspicious date for political action, the plan to remove Archelaus. Simeon called a council meeting at Ain Feshkha, including Joseph who had now returned. Lysanias, a grade 5 Nazirite who was also a subordinate of Jacob-Heli, was present, as the one whose political influence would bring about the removal of Archelaus.

At the council Simeon promoted Lysanias and punished Theudas for his militancy.

Tuesday September 1, 5 AD, 3:00 pm, Ain Feshkha. (Acts 7:24)

24. kai idōn tina adikoumenon ēmynato kai epoiēsen ekdikēsin tō kataponoumenō pataxas ton Aigyption.

24. And he (Simeon-Moses) seeing{eidon} a Certain One anti-righteous he (Simeon-Moses) aided. And he (Simeon-Moses) made out-righteous to the oppressed man, he (Simeon-Moses) having struck the Egyptian.

24. Simeon on row 10 on the intermediate platform at Ain Feshkha looked down the steps to row 13, where Lysanias the Asher Gentile was permitted to pray. He was still being treated as inferior to Jewish celibates. Knowing his political influence with Rome, Simeon who was leading the action against Archelaus promoted Lysanias and appointed him tetrarch of Abilene in north-east Transjordan. From there he would be able to influence the Roman governor in Antioch. Lysanias adopted the title of a previous tetrarch of Abilene (Josephus, Antiquities 14, 330; Josephus, Antiquities 15, 92). In Luke 3:1 a successor appears, again using the title.

Simeon also punished Theudas for his militancy.

Tuesday September 1, 5 AD 6 pm, Ain Feshkha. (Acts 7:25)

25. enomizen de synienai tous adelphous hoti ho theos dia cheiros autou didōsin sōtērian autois, hoi de ou synēkan.

25. He (SRLR to Egyptian Theudas) held from the Law the Brothers to understand that God through a hand of him (God) might give Salvation to them (Brothers), Who (new subject. plu rep Lysanias ) did not understand.

25. Theudas argued from the practice of Therapeuts that Ananus should re-appoint Joseph as the Joshua for the New Holy War that should now begin, using the Sadducee methods of persuasion instead of arms. The Gentile Lysanias, however, was not given the status of a Jewish bishop.

Death of Zechariah

At the following Day of Atonement, Friday September 11, 5 AD, Zechariah the descendant of the Zadoks was killed as he officiated on the prayer platform treated as the Holy of Holies at Mird-Hyrcania. His assassin was an agent of Judas the Galilean.

Luke 11:51 describes the murder. To perform the atonement, Zechariah stood in front of the altar of incense on the upper half of row 7, sprinkling the blood on the incense altar that would effect the atonement. He was killed and thrown down from the platform to the ground floor, which stood for the House (oikos) the part of the sanctuary that was not the Holy of Holies.

Zechariah's heir was the 12 year old John the Baptist. Simeon guided him in joining the Plant-root, a breakaway faction of monastic Essenes who were politically involved. In 26 AD John the Baptist became its head as the Teacher of Righteousness. Subsequently the pacifist Essenes, of the kind described by Josephus, moved their sanctuary and monastery to a new position on the Mediterranean coast, where Essenes are subsequently named (Josephus, Wars of the Jews 2, 567).

On the Day of Atonement, at the death of Zechariah, Ananus the abbot immediately replaced him as the Zadokite. Simeon became his deputy.


Friday September 11, 5 AD, the Day of Atonement at Mird-Hyrcania.

20b eti de autou makran apechontos eiden auton ho patēr autou kai esplangchnisthē kai dramōn epepesen epi ton trachēlon autou kai katephilēsen auton

20b Still he (RLR to Father v 20a, Ananus abbot) having-from afar, the Father (Simeon) saw{eidon} him (Ananus abbot). And he (Father Simeon) had compassion. And he (Father Simeon) running fell upon the neck of him (Ananus abbot). And he (Father Simeon) kissed him (Ananus abbot).

20b At 4 pm on the Day of Atonement, when the atonement ceremony concluded, Zechariah was killed. As the position must always be filled and John the Baptist the son of Zechariah was only 12 years old, Ananus the abbot immediately acted as the successor, giving to the Annas priests the functions of the Zadokites.

The implication was that abbeys, formerly treated as inferior because they permitted marriage, had become equal to monasteries. Simeon illustrated this byceremonially traversing the ground floor area under the platform standing for the Holy of Holies. He began at row 12, corresponding to the "entrails" in the Heavenly Man imagery.

Then he went up to row 8, which lay under the row for the Ark on the platform above. Row 8 on the ground floor stood for the "neck" of the Heavenly Man. Ananus stood on row 7, under the position of the Zadokite when he performed the act of atonement. Simeon gave Ananus a holy kiss, expressing the fact of their equality in ministry, as Judas Iscariot was doing when he kissed Jesus in Gethsemane (Mark 14:45).

In December Ananus further promoted Lysanias, who used the Peace emblem and the sign of the cross

Tuesday December 1, 5 AD. Ain Feshkha.(Acts 7:26)

26. tē epiousē hēmera ōphthē autois machomenois kai synēllassen autous eis eirēnēn eipōn, Andres, adelphoi este. hinati adikeite allēlous.

26. Ar the tomorrow day{epiousios} he (SRLR to God Acts 7:25) was seen{horaō} by them (RLR to Who plu.rep.Acts 7:.25 Lysanias) fighting. And he (God) reconciled them (Lysanias) to Peace saying, " men{anēr}, you are Brothers. In order that you make One Another unrighteous"

26 At the meeting on December 1, which was also the solar 31st, Ananus again honored Lysanias, whose help was needed for the political plan. Lysanias was already acting as a missionary for Sadducee spiritual warfare. Ananus made him a deputy for a Gentile abbey using the Peace emblem, saying, "Lysanias, you are equal to a Jewish presbyter. You use the Sadducee sign of the cross in mission, and you treat the married Antipas as inferior."

Figure 14

Figure 14 Judea, Samaria, Galilee, and Syria
in the First Centuries BC and AD

At a council near the December solstice the tetrarch Antipas complained that the tetrarch Philip was taking over his territory of Perea.

Thursday December 17, 5 AD, solar 30th,
the day after the pentecontad. Noon. Ain Feshkha. (Acts 7:27)

27.ho de adikōn ton plēsion apōsato auton eipōn, Tis se katestēsen archonta kai dikastēn eph' hēmōn.

27. The one who was making the neighbor unrighteous put-from him (neighbor ), saying to him, "A Certain One has stood-down you as a ruler. And a judge upon of us."

27. At the council near the December solstice there were disputes over mission booundaries. In Transjordan. Damascus and Arabia were defined as neighbors, not being part of Jewish territory. Mission to them had been conducted from Iturea-Trachonitis in the NE under the tetrarch Philip Herod, and from Perea in the SE, which was part of the territory of Antipas the tetrarch of Galilee. With the appointment of Lysanias to Abilene in the NE, the tetrarch Philip was pushed down to Perea, taking over the functions of Antipas and promoting Gentiles. At the council Antipas attacked Philip for the intrusion. As is reflected in Revelation 22:11, the 4 corners in the X shape were associated with "holy"; celibates in the NE; "righteous", Nazirites in the NW; "unrighteous" married in the SE; and "filthy", Romans in the SW. An archon, "ruler", was the head of mission at one of these corners in the X shape. Jacob-Heli was the judge at the NW.

Thursday December 17, 5 AD, solar 30th. 3 pm. Ain Feshkha. (Acts 7:28)

28. Mē anelein me sy theleis hon tropon aneiles echthes ton Aigyption.

28. You (Philip tetrarch) exercising will, not to lift-up me(Antipas) in the way that you lifted up the Egyptian Yesterday."

28. Antipas continued, " You, Philip Herod, do not have the authority to exile me, as I am a married man who cannot be excommunicated or exiled. But on this his promotion day, the 30th, you have exiled Theudas to Damascus for militancy."The exile would take effect after a 6 months period of probation, in June 6 AD.

It was at this time that Antipas changed his politics to support Judas the Galilean and the militarists, as is indicated in Acts 5:37 (below). The Gentiles Antipas upheld were now the nationalist proselytes. As Judas the Galilean needed financial help after Archelaus had wasted so much, he called on the rich Antipas to help him with the insurrection he was preparing.

At midnight beginning Friday the solar 31st at Mird-Hyrcania, preparations began for Joseph and Theudas to be re-instated by Simeon.

Midnight beginning Friday December 18, 5 AD,
solar 31st. Mird-Hyrcania. (Acts 7:29)

29.ephygen de Mōysēs en tō logō toutō, kai egeneto paroikos en gē Madiam, hou egennēsen huious dyo.

29. Moses fled in This Word . And he (SRLR to This Word Joseph) came about in a beside-dwelling in an Earth Midian, of whom it (Earth Joseph) begot Son 2.

29. Simeon -Moses then left Ain Feshkha and returned to the sanctuary at Mird-Hyrcania, reaching it after 9 hours. He was with Joseph there. Joseph stood as a penitent for judging outside the north end of the west wing meal-room, near the fire that was called the Burning Bush. With him was Theudas as the deputy abbot, also a penitent.

Theudas expressed repentance for his sexual sin and his militancy and was admitted as a lay bishop to the peace party in the abbey.


Friday 31st December 18, 5 AD. Noon. Mird-Hyrcania.

21. eipen de hō huios autō, Pater, hēmarton eis ton ouranon, kai enōpion sou, ouketi eimi axios klēthēnai huios sou.

21. The Son said to him (RLR to Ananus last auton in Lk 15: 20b), " Father (Ananus abbot), I have sinned at Heaven, And before{enōpion} you, I am a suitable one at the No Longer, so may be called a Son of you."

21. At noon Theudas made his confession to the abbot Ananus. He said, "Abbot, I have committed sexual sin as an associate of the Magus. At the end of the Herodian New Exodus I am qualified to be a lay bishop, standing behind you as a deputy to advise (CD 13:5-6) when you come to visit the congregation."

Simeon, accepting Theudas' repentance, arranged the ceremony for his re-appointment as deputy abbot. He was vested in a single long white robe, and given the ring, sandals, and charity jar of a traveling missionary bishop.


Friday December 18, 5 AD, intercalated solar 31st,
1 pm. Mird-Hyrcania.

22. eipen de ho patēr pros tous doulous autou, Tachy exenengkate stolēn tēn prōtēn kai endysate auton, kai dote daktylion eis tēn cheira autou kai hypodēmata eis tous podas.

22. The Father said towards the slaves " Quickly bring the first robe. And dress him (Son Theudas v.21). And give a ring at the hand of him(Theudas). And sandals at the feet .

22. At 1 pm, the hour for beginning preferred by Therapeuts, Simeon on row 13 stood in front of the cardinal who was the third in an abbey hierarchy. He said, "At 1 pm bring a levite's long white robe, the first of the Zadokite robes (Ezekiel 44:17). Robe Theudas with it. Since he is also a bishop, place a ring on the ring finger of his right hand to show that he is "married" to his community. To show that he is not a sanctuary priest with bare feet Exodus 3:5 but a missionary traveling outside, give him sandals to wear (Mark 6:9). He will place the bishop's jar for shared welfare tithes beside his feet. "

At midnight on Friday, the beginning of the Julian sabbath, Simeon said to the cardinal, "Bring the Calf emblem of Archelaus and kill him symbolically. Let us offer prayers, hold a sacred meal and sing hymns".


Midnight beginning Saturday December 19, 5 AD,
at Mird-Hyrcania.

23. kai pherete ton moschon ton siteuton, thysate kai phagontes euphranthōmen

23. "and bring the Fatted Calf, sacrifice. And eating let us rejoice."

23. Simeon, leading the party of citizens working for the removal of Archelaus, called for midnight, the hour for the Calf, to be observed by bringing the embem of the false Calf, Archelaus, and destroying it, so as to symbolically kill him. A midnight sacred meal was to be held, with the singing of hymns.

Joseph's return to the peace party and the Essene discipline was also celebrated.


Saturday December 19 5AD, 12:05 am. Mird-Hyrcania.

24. hoti houtos ho huios mou nekros ēn kai anezēsen, ēn apolōlōs kai heurethē..

24. "that This One the Son of me(Simeon) became lifeless. And he lives , he became destroyed. And he is found." They (slaves v.22) began to rejoice.

24. Simeon continued, "Joseph has been excluded to grade 11. But he is now restored as a lay bishop for Gentiles. He was in Rome, but he has rejoined the homeland peace party". At 12:05 am the service began with the singing of a hymn.

6 AD


At midnight beginning Friday January 1, 6 AD, Jacob-Heli came to the New Year celebration at Mird-Hyrcania.


Midnight beginning Friday January 1, 6 AD.
Mird-Hyrcania(Luke 15:25)

25. ēn de ho huios autou ho presbyteros en agrō.kai hōs erchomenos ēngizen tē oikia, ēkousen symphōnias kai chorōn,

25. The Son of him (RLR to This One Son, Joseph v.24) the Elder became in a field. And as a Coming One{erchomai} he neared the house (fem. form), he heard symphony. And dances.

25 Jacob-Heli acted as a grade 5 Elder when teaching Asher Gentiles as the Sower in the cells under Mird-Hyrcania. With them he observed the Julian calendar and New Year's Day. At midnight beginning New Year's Day he took his place on the stand outside the meal-room and heard the musical instruments on the open air platform above the upper part of the room. The liturgical dance of the Therapeuts was being performed, celebrating the end of the New Exodus extending from December.

Jacob-Heli, who preferred to speak Hebrew, summoned the chief celibate Gentile of Dan who understood Hebrew. He asked if the Greek language with the T sign of the cross was being used.


Friday January 1, 6 AD, 12:01 am. Mird-Hyrcania.

26. kai proskalesamenos hena tōn paidōn epynthaneto ti an eiē tauta.

26. And he (RLR to Elder v.25, Jacob- Heli) calling-towards a 1 of the children 1, enquired," ( what) might these things become."

26. Still outside, Jacob-Heli summoned the chief celibate Gentile of Dan and asked if the Greek language was being used, with the T sign of the cross.

Jacob-Heli was informed that Lysanias as tetrarch of Abilene had used his influence with Quirinius the Roman governor in Antioch to have Archelaus dismissed.


Friday January 1, 6 AD, 12:03 am. Mird-Hyrcania .

27. ho de eipen autō hoti, Ho adelphos sou ēkei, kai ethysen ho patēr sou ton moschon ton siteuton, hoti hygiainonta auton apelaben.

27. He (addressed, Dan Gentile ) said to him (RLR to Jacob-Heli v.26), "The Brother of you has come. And the Father (abbot Ananus) of you has sacrificed the Fatted Calf, that he ( Father Ananus) has received him (Fatted Calf ) healthy."

27. The Dan Gentile said to Jacob-Heli, "Lysanias has used his influence against Archelaus.The abbot Ananus has repeated the destruction of the Calf emblem at midnight. Ananus has removed from Archelaus the right to use the baptismal cisterns and property at Qumran".

At the Julian beginning of the day and year Ananus accepted the position of pro-Roman high priest, with Simeon as his deputy.


Friday January 1, 6AD. 12.05 am. Mird-Hyrcania.

28. ōrgisthē de kai ouk ēthelen eiselthein. Ho de patēr autou exelthōn parekalei auton.

28. He (RLR to Father Ananus v.27) became wrathful. He (Ananus) did not will to come at. The Father(Simeon) of him (Ananus) coming out called-beside him (Ananus)

28.At 12:05 am Ananus on the upper platform declared that he was pro-Rome. He did not act as a village priest but as a high priest. Simeon acted as his paraclete, his deputy.

At 3 am Simeon permitted Jacob-Heli to treat uncircumcised Gentiles of Asher as being in the class of proselytes of the Way. The group that would be led by Peter, James and John in the gospel period was thus formed.


Friday January 1, 6 AD. 3 am. Mird-Hyrcania.

29. ho de apokritheis eipen tō patri autou, Idou tosauta etē douleuō soi kai oudepote entolēn sou parelthon, kai emoi oudepote edōkas eriphon hina meta tōn philōn mou euphranthō.

29. He ( Jacob-Heli addressed in v.27) having answered said to the Father (Simeon) of him (Jacob-Heli), " See{eidon}, so much years I slave for you. And Not-When a commandment of you I have come-beside{erchomai}. And to me at Not-When you have given a kid in order that with the friends of me I rejoice.

29. Jacob-Heli said to Simeon, "At this 3 am dawn hour when the beginning of the Julian year is observed by pilgrims and Asher Gentiles, I minister with married workers. Since full proselytes have the emblem of a Goat, relating them to the pilgrim Sheep, the uncircumcised attached to proselytes have the emblem of a Kid, a young goat. You now give me that emblem, to use for these Gentiles, relating them to Jewish pilgrims. I lead a hymn at the close of the night vigil."

The category of Jewish pilgrims with uncircumcised Gentiles of Asher was thus formed. In the gospel period their leaders would be Peter, James Niceta ("wheat") and John Aquila ("barley").

Jacob-Heli continued that Archelaus and his wife Glaphyra had been finally expelled.


Friday January 1, 6 AD. 3:30 am. Mird-Hyrcania.

30. hote de ho huios sou houtos ho kataphagōn sou ton bion meta pornōn ēlthen, ethysas autō to siteuton moschon.

30." When{hote} the Son of you, This One. (Lysanias) (In apposition) he the one eating-down the living of you with harlots has come. You have sacrificed for him (RLR to Son, Lysanais, not to the participle) the Fatted Calf.

30. At 3:30 am, the separate prayer time for superior Asher Gentiles, (Revelation 8:1) Jacob-Heli continued to Simeon, "Lysanias is now a bishop beside you. Archelaus with his wife Glaphyra holds a wrongful sacred meal for the congregation, using the income from workers. You, Simeon, have now repeated the breaking of the emblem, and have given to Lysanias the position and property of Archelaus."

Simeon told Lysanias that the property of Archelaus was to be given to his order of Asher in Syria.


Friday January 1, 6 AD. 4am. Mird-Hyrcania.

31. ho de eipen autō, Teknon, sy pantote met' emou ei, kai panta ta ema sa estin.

31. He (addressed, Simeon) said to him (RLR to Lysanias given the position of the Fatted Calf v.30), " Child 2 , you at All-when become with me. And All things mine become yours.

31. Simeon said to Lysanias. "You, a Gentile of Asher, have become my equal. You now act at Herodian times, at 4 am,.the hour for teaching Gentiles (John 1:39, 4 am and 4 pm). The property of Archelaus is to be given to your order of Asher in Syria.". (Josephus, Antiquities 17, 355, "the territory subject to Archelaus was added to the province of Syria").

Simeon added that Anna was to replace Glaphyra as the head of Asher, and that Lysanias' deputy, the "Barley" Gentile, was accepted as a bishop in the homeland.


Friday January 1, 6 AD. 6 am. Mird-Hyrcania.

32. euphranthēnai de kai charēnai edei, hoti ho adelphos sou houtos nekros ēn kai ezēsen, kai apolōlōs kai heurethē.

32. " Rejoice (sing hymns. 6 am sunrise by women). And it is a duty to be joyful, that the Brother of you (Lysanias) This One became lifeless. And he (Brother, This One) has lived, And a destroyed one. And he is found."

32. Simeon continued to Lysanias, "At 6 am sing the sunrise hymn. The new head of Asher in place of Glaphyra is to be Anna, called "Joy". Your subordinate, the Gentile "Barley" has been promoted from grade 11 to be a Gentile lay bishop. He was based in Rome, and he is now accepted by the homeland peace party."

(The Barley Gentile was the predecessor of John Aquila, called Brother in Mark 1:19, the subject of the feeding of the 5000 at the barley harvest, John 6:9)

On the same New Year's day at noon, at the end of the 40 year New Exodus counted from January 1, Ananus was preparing to mount the steps leading up to the prayer platform at Mird-Hyrcania.

Friday January 1, 6 AD, noon. Mird-Hyrcania. (Acts 7:30)

30. kai plērōthentōn etōn tesserakonta ōphthē autō en tē erēmō tou orous Sina angelos en phlogi pyros batou.

30. And year 40 being fulfilled, there was seen{horaō} to him (RLR to This Word Joseph in Acts 7:29) in the wilderness of Mount Sinai an angel in a flame of fire of a bush.

30. The 40 year Herodian New Exodus from December 36 BC could also be counted from the following January 1, and observed at noon as the high point of the day. Outside the north end of the west wing at Mird-Hyrcania, steps led up to the platform, as was also the case at Qumran. As at Qumran, a large circular fire stood beside the steps, used for cooking the holy loaves. The oil lamp used for lighting it was placed in the same row.

Joseph stood there, ensuring that the perpetually burning fire stayed alight. Exodus 3:4-6. Ananus the abbot stood at the foot of the steps, preparing to go up to the platform, which had been the substitute Holy of Holies since the Qumran sanctuary had been transferred there after the earthquake of 31 BC.

Ananus led by his deputy Simeon reached the platform.

Friday January 1, 6 AD, 12.03, pm
on the Mird-Hyrcania platform.(Acts 7:31)

31. ho de Mōysēs idōn ethaumazen to horama. Proserchomenou de autou katanoēsai egeneto phōnē kyriou.

31. Moses seeing{eidon} wondered at the vision. As he (vision Ananus) coming-towards to observe, there came about a Voice of a Lord.

31. At 12:03 pm Ananus had reached the platform. In his white abbot's robes Ananus stood on row 7, with Simeon on row 10 at the edge of the platform. Ananus used row 7 when he needed to understand and speak Greek. He summoned the other two leaders following him up the steps to stand on either side of him. Then he spoke as the Pope from the platform.

Joined by the Magus and by Jacob-Heli, Ananus on row 7 announced the new regime, which would continue the Diaspora mission structure under Herod the Great, but with no Herod.

Friday January 1, 6 AD, 12:05 pm
on the Mird-Hyrcania platform. (Acts 7:32)

32. Egō ho theos ton paterōn sou, ho theos Abraam kai Isaak kai Iakōb. Entromos de genomenos Mōysēs ouk etolma katanoēsai.

32. "I the God of the Fathers of you (Simeon), the God Abraham. And Isaac. And Jacob. Moses having come-about trembling did not dare to observe.

32. Ananus announced that he was now the head of the mission in both the homeland and the Diaspora. There would be no royal Herods. With the Therapeuts of the homeland he acted as priest to pilgrims. In the Diaspora he was the Pope Abraham at the Jerusalem center. The Magus was his Isaac, the patriarch of the east, allied with him because both held the Diaspora outlook that ascetic discipline replaced temple attendance. Heli was his Jacob, the patriarch of the west. The patriarchs stood on either side of him on row 7. There was no place in the Diaspora system for the elderly Simeon, who did not speak Greek.

At 3:00 pm when the sabbath began Simeon stood on at the dais step of the ground floor. He was told by Ananus to pay money from the welfare jar for the Roman taxes, as was done on the 1st of the Julian month.

Friday January 1, 6 AD, 3:00 pm. Mird-Hyrcania.(Acts 7:33)

33. eipen de autō ho kyrios, Lyson to hypodēma tōn podōn sou, ho gar topos eph' hō hestēkas gē hagia estin.

33. The Lord (Ananus) said to him (RLR to Simeon v.32), "Loose the sandal of the feet of you, for the place upon to which you stand becomes holy Earth."

33. At 3 pm on Friday January 1, when the sabbath began, Simeon stood on row 13, the dais step. The row, where congregation members knelt to receive the sacred meal, was a "Holy Earth" to "Heaven" on the platform above. Simeon as a levitical bishop had the right to receive the welfare tithes from the Diaspora paid to the bishop (CD 14:12-15). He did not travel himself, but placed the jar on the sandal of a traveling missionary, its lid tied on with the sandalstraps. When he spent the money he untied the straps. He was told by Ananus to pay money from the welfare tithes for the Roman taxes, as was done on the 1st of the Julian month.

When the Friday meeting ended at 3:05 pm , Ananus said to Simeon that they would take advantage of the Julian sabbath to walk the 9 hours from Mird-Hyrcania to Ain Feshkha, arriving midnight. They were concerned because both Joseph and Theudas had begun to turn to militancy again.

Friday January 1, 6 AD, 3:05 pm. Mird-Hyrcania. (Acts 7:34)

34. idōn eidon tēn kakōsin tou laou mou tou en Aigyptō, kai tou stenagmou autōn ēkousa, kai katebēn exelesthai autous, kai nyn deuro aposteilō se eis Aigypton.

34. " Seeing{eidon} I Ananus have seen{eidon} the making bad of the people of me, the one in Egypt. And the groaning of them (RLR to Son 2 Acts 7:29) I have heard. And I go down to lift-up them (son 2 Theudas ). And now{nyn}, come, I send-from{apostellō} you ( Simeon) at Egypt."

34. Ananus continued to Simeon, " I have sent Joseph down to the congregation, for renewed militancy under the influence of the Magus at Ain Feshkha. Theudas has also returned to his commitment to martyrdom. I intend to exile him. At this time, 3:05 pm, you and I will walk 9 hours to Ain Feshkha, arriving at midnight, the Julian sabbath."

At the Friday midnight meeting at Ain Feshkha Simeon was not respected by Theudas.

Friday January 1, 6 AD. Midnight ending
January 1 at Ain Feshkha. (Acts 7:35)

35. Touton ton Mōysēn, hon ērnēsanto eipontes, Tis se katestēsen archonta kai dikastēn. Touton ho theos kai archonta kai lytrōtēn apestalken syn cheiri angelou tou ophthentos autō en tē batō

35. This Moses, whom they (Theudas v.34) denied saying, "A Certain One has stood-down you as a ruler. And judge." This One (accus.) God. And a ruler. And a ransomer (accus.) he (ruler) has sent-from{apostellō} with a hand of an angel the one seen{horaō} by him (ransomer) in the bush.

35. At the council at midnight at Ain Feshlka, Theudas refused to recognize the authority of Simeon-Moses to represent the high priest Ananus. Theudas said, "Lysanias has arranged for you, Simeon, to stay in Jerusalem, the center of the geographical X, to say the 12-12 and 6-6 prayers. Jacob-Heli will be the judge in the NW of the world."

Ananus took charge of Theudas. He appointed him to the NE corner of the X, Damascus. Joseph would go with him to conduct mission in Damascus, paying initiation fees for celibate Gentiles, their "ransom",out of the Poor tithes. Qumran taken back from Archelaus would be an abbey school under Ananus, linked with Damascus and the east. Joseph would tend the fire there as the servant of Ananus


On his 12th birthday, Jesus became the legitimate heir of the David line because the liberal Sadducee Ananus was the high priest.

Midnight beginning Monday March 1, 6 AD (Acts 13:23)

23. toutou ho theos apo tou spermatos kat' epangelian ēgagen tō Israēl sōtēra Iēsoun.

23. Of This One (Joseph) God from the seed according to the Promise led to Israel a Savior Jesus.

23. The 12th birthday of Jesus was celebrated both on the 1st of the Julian month and at the solar equinox, as was the case for all royal persons. Having been born in March 7 BC, he was 12 in March 6 AD, celebrated first on Monday March 1. It was the age for his Bar Mtizvah, the first form of initiation for a boy. It was symbolised as a "birth" - into manhood. If Caiaphas the Pharisee had still been high priest, he would have been declared illegitimate and not given the ceremony. But Ananus was now appointed by the Romans as high priest, and his liberal Sadducee views meant that he accepted that Jesus, conceived at the time of his parents' binding betrothal, was legitimate. Jesus went through the ceremony as the heir of the Davids after Joseph, who would succeed his father Jacob-Heli. He was called a Joshua, meaning Savior, because he was the acting crown prince to Joseph as the acting David.

Jacob-Heli his grandfather, as the David who was Israel, was present at the ceremony, acknowledging Jesus as continuing the dynasty.

The day was also one for the "Promised Land", the end of the New Exodus, as an extension to March of the expectation for December and January 1.

At midnight beginning March 1, 6 AD, the Roman occupation came fully into force, implemented by a census.

Midnight beginning Monday March 1, 6 AD,
the solar unintercalated 30th. (Luke 2:1)

1.Egeneto de en tais hēmerais ekeinais exēlthen dogma para Kaisaros Augoustou apographesthai pasan tēn oikoumenēn

1. It came about in the Days Those, a dogma came out beside of Caesar Augustus to be written-from All the household.

1. March 1 in 6 AD fell on a Monday that was also the unintercalated solar 30th of the south lunisolar year 3941. The Roman occupation came officially into force on the 1st of the Julian month. As is recorded by Josephus, it was marked by a census imposed by Quirinius the governor of Syria. He was also liquidating the estate of Archelaus, and required written records of its extent (Josephus, Antiquities 18, 2 ).

Qurinius the Roman governor in Antioch followed Roman policy in becoming a nominal adherent of the ascetic mission.

Midnight beginning Monday March 1, 6 AD. (Luke 2:2)

2.hautē apographē prōtē egeneto hegemoneuontos tēs Syrias Kyrēniou.

2. This a first census came about{erchomai} with Quirinius one governing Syria.

2. Quirinius was the Roman governor based in Antioch in Syria. He became a nominal adherent of the ascetics' religion. He made a census of the mission property west of Jordan.

The Ain Feshkha building was registered as the property of Antipas Herod. Thomas Herod, aged 12, the same age as Jesus, was present with his relative Antipas. He was taught by the Magus.

Midnight beginning Monday March 1, 6 AD. Ain Feshkha. (Luke 2:3)

3.kai eporeuonto pantes apographesthai hekatos eis tēn heautou polin.

3. And All Ones traveled to be written-from, Each One at the city of Himself (gen.).

3. The building at Ain Feshkha belonged to Antipas Herod. In its SE corner, the drain-room, celibates and proselytes were taught by the Magus, making it their "city", a monastic area. It was called the Figtree as an "Eden".

Thomas Herod, aged 12, the same age as Jesus, came there also. As the chief Proselyte he was regularly associated with the celibate Gentile of Dan.

At 12:05 am Joseph with Antipas and Thomas left Ain Feshkha and walked 2 hours up to the queen's house, which stood inside the dividing wall, a kilometer south of the Qumran plateau. It was the building in which the heir of David belonging to the Essenes should be born. The Bar Mitzvah ceremony of the 12 year old Jesus was to be held there, as he was now recognized as legitimate. Jacob-Heli as the head of the David dynasty, his grandfather, was present.

Monday March 1, 6 AD, 12:05 am to 2:05 am.
From Ain Feshkha to the queen's house. (Luke 2:4)

4.anebē de kai Iōsēph apo tēs Galilaias ek poleōs Nazareth eis tēn Ioudaian eis polin Dauid hētis kaleitai Bēthleem, dia to einai auton ex oikou kai patrias Dauid

4. He (RLR to Each One v.3, Thomas) went up. And Joseph from Galilee out of a city Nazareth at Judea at a Certain city of David (gen.) called Bethlehem, because of him (Joseph) to become out of a house (masc). And of a family of David (gen.).

4. Thomas being the same age as Jesus accompanied Joseph, together with his relative Antipas. Joseph's place at Ain Feshkha was in the west wing, in the north room. At 12:05 am he with Antipas and Thomas left the building by the narrow door, the northern one of the pair in the east wall, and walked for 2 hours up to the queen's house inside the dividing wall, a kilometer down from Qumran. The queen's house lay in line with the southern esplanade of the Qumran plateau. It was a building belonging to Jacob-Heli to which Dan Gentiles and proselytes also came. In that building the legitimate Davids were born, from the time the Essenes took the heirs of David into exile with them to Qumran. It was consequently called their "Bethlehem". Joseph went to its room for married couples. Jacob-Heli was present as head of the dynasty.

Joseph was to be registered as an owner of the queen's house. In the room for married couples, Mary and Jesus met them. The Bar Mitzvah ceremony of the 12 year old Jesus was to be symbolised as a "birth" from Mary. She was in the sexually separated state, equivalent to being betrothed to Joseph. She held Jesus close, as if she was pregnant with him and about to "give birth" by handing him over to his father.

2:05 am Monday March 1, 6 AD,
at the queen's house (Luke 2:5)

5.apograpsasthai syn Mariam tē emnesteumenē autō, ousē engkyō.

5. to be written-from with Mary betrothed to him (Joseph v.4), she becoming (as if) pregnant.

5. Joseph's ownership as one of the Davids was to be registered. at this building belonging to them. In the room for married couples he met with Mary, who acted as the Miriam of the Therapeuts. She was in the separated state of dynasts between conceptions, equated to that of being betrothed without sex. As Jesus was now to be "born", initiated at the age of 12, he stood close to her for the symbolic birth, to be handed over to his father.

The ceremony for the 12 year old Thomas Herod, with Antipas acting as his godfather, was performed at 2:05 am. At 3:00 am, at the 12th anniversary of Jesus' birth, his Bar Mitzvah ceremony was commenced.

Monday March 1, 6 AD, 2:05 am and 3:00 am,
at the queen's house(Luke 2:6)

6. egeneto de en to einai autous ekei eplēsthēsan hai hēmerai tou tekein autēn.

6. It came about in them (RLR to All Ones v.3, Antipas) becoming there, the days were fulfilled for her (Mary) to bring forth.

6. The ceremony for the 12 year old Thomas was held first at 2:05 am in the room for orphans, with Antipas as his godfather in the place of his father since both his parents (Herod the Great and Mariamme II) were dead. He had been disinherited by his father, so was classed as an orphan, representative of the orphans whom the Essenes nurtured in the queen's house. At 3:00 am it was the time for Jesus' ceremony to begin, when Mary was to enact giving "birth" to Jesus.

Mary performed the symbolic birth of Jesus. He was defined as legitimate, a first-born royal son. He was to begin his education from his actual birthplace, in the Manger outside the dividing wall. He was dressed in the short robe of a 12 year old altar boy and was taken out to the building. Neither Antipas nor Joseph, being in the married state, would be admitted to the guest seats in the Qumran vestry. They with their families stayed in the queen's house for the next 24 hours, celebrating the birthdays of the two boys.

Monday 3:00 and 3:05 am in the queen's house
and nearby Manger.(Luke 2:7)

7.kai eteken to huion autēs ton prōtotokon. Kai esparganōsen auton kai aneklinen auton en phatnē, dioti ouk ēn autois topos en tō katalymati

7. And she (Mary) brought forth of her the Son the First-born. And she dressed him in a short garment. And he (Joseph v.5) laid him (Jesus) in a Manger. For to them (SRLR to Antipas v.6) there was not a place in the guest room.

7 At 3:00 am Mary performed the symbolic birth, sending Jesus away from her into the care of his father. He was treated as the legitimate first-born of the royal line. In imitation of the Child Samuel (1 Samuel 2:19) he was dressed in a short vestment, worn for a boy's service at the holy table in the sanctuary. Joseph then took him through the wall to the building outside the wall that was used for stabling transport animals and for the royal mule. He was to begin his education there, at the lowest point, from which he would rise.

For Antipas as a married man it was not permitted to go as a guest to the sacred noon meal at Qumran They with their families stayed at the queen's house for the next 24 hours, celebrating the birthdays of the two boys.

Photo W

Photo W. The Mar Saba monastery. From Picturesque Palestine, 1880.

Photo X

Photo X. Corner where the wady Kidron turns from north-south to east.

Photo Y

Photo Y. Hillock at the corner.

Photo O

Photo O. The aqueduct on the west of Mird-Hyrcania (on skyline).

On the same day at Mird-Hyrcania , an Exodus procession was held to dramatise the Roman occupation. It was the beginning of another 40 years, interpreted variously as a New Exodus for the peace party and a New Holy War for militants.

Monday March 1, 6 AD., solar 30th,
9 to noon. Mird Hyrcania.(Acts 7:36)

36. houtos exēgagen autous poiēsas terata kai sēmeia en gē Aigyptō kai en Erythra thalassē kai en tē erēmo etē tesserakonta.

36. This One led them (RLR to Son 2 Theudas Acts 7:35), having made marvels{teras}. And signs in an Earth Egypt. And in a Red Sea. And in the Wilderness year 40.

36. On the same day at Mird-Hyrcania an Exodus procession was performed to celebrate New Year's Day. It was the beginning of another 40 years, interpreted variously, as a New Exodus for the peace party and as a New Holy War for militants.

Theudas as the Chief Therapeut was both a Moses and a Joshua, governed by the political swings in Alexandria. As a pro-Roman Sadducee he was a Moses; but, as an anti-Roman Pharisee (Saddok -the Pharisee of Josephus, Antiquities 18, 3), he was Joshua, Jesus Barabbas of Matthew 27:16, alternative texts. He was now in militant mode, and his persona as Moses was taken by the Chief Pilgrim. This man led the procession along the familiar pilgrim route from the wady at the foot of Mar Saba, starting 9 am, through the "Emmaus" corner as the Earth Egypt at 10 am, to the beginning of the aqueduct as the Red Sea at 11 am, and finally at noon to the Wilderness, the place for hermits at the steps at the north end of the meal-room.

Simeon informed Lysanias that Ananus had approved an independent abbey for Gentiles to be set up in Antioch under the Sadducee Matthias.

Monday March 1, 6 AD, solar 30th, 3 pm. At Mird-Hyrcania.(Acts 7:37)

37. houtos estin ho Mōysēs ho eipas tois huiois Israēl, Prophētēn hymin anastēsei ho theos ek tōn adelphōn hymōn hōs eme.

37. This One is the Moses the one saying to the sons of Israel, "A Prophet to you God will cause to stand up out of the Brothers of you, as me."

37. At 3 pm the hour when pilgrims and Gentiles were permitted to pray, Simeon-Moses said to Lysanias, now a lay bishop integrated into the Israel of the Exodus, "Ananus intends to make the Sadducee Matthias, who was exiled to Antioch in December 1 BC (Acts 5:36 pesher) the abbot of an independent Gentile abbey in Antioch. It is in communion with the centers for Asher in Tyre and Sidon. The "Barley" married Gentile will be based in Sidon. The Gentile abbey will stay in fellowship with Essenes under Simeon in Jerusalem."

This verse records the foundation of the Antioch abbey where the Christian party was formed in 43-44 AD.

The Chief Pilgrim, the predecessor of Peter, was appointed the first bishop of the Church (ekklesia), a name for the community of pilgrims and Asher Gentiles who would later be led by Peter, James and John. The document that became the Sermon on the Mount was given to Matthias.

Monday March 1, 6 AD, 3:05 pm. At Mird-Hyrcania. (Acts 7:38)

38.houtos estin ho genomenos en tē ekklēsia en tē erēmō meta tou angelou tou lalountos autō en tō orei Sina kai tōn paterōn hēmōn, hos edexato logia zōnta dounai hēmin.

38. This One becomes the one coming about in the Church in the wilderness with the angel speaking to him (This One) in Mount Sinai. And of the Fathers of Us. Who (new subject) received living sayings to give to Us.

38. At 3.05 on the platform at Mird-Hyrcania Ananus gave the spoken prayer, and in unison with him the Chief Pilgrim gave a prayer at the foot of the steps near the fire, the place for hermits. The Chief Pilgrim, the predecessor of Peter, was to be the first bishop of the Church (ekklesia) the community of pilgrims and Asher Gentiles who passed through the area of hermit huts on their way to Qumran. On their way they were taught the law in the abbey at Mird-Hyrcania, calling it their "Mount Sinai". They slept in tents as a camp, giving rise ro the definition of village members as "camps". Since camps were part of the Exodus experience, the Chief Therapeut attended at their times of prayer.

Matthias was present at the Council from his Antioch abbey. He received from Ananus as the "Abraham" in succession to Hillel the document containing Hillel's teachings to proselytes. It would later be placed in Matthew's gospel by Matthew Annas the successor of Matthias and James Niceta the successor of Lysanias. It contained much of the content of the Sermon on the Mount. Matthew's gospel was said to be derived from collected Logia in Hebrew (Eusebius, Ecclesiastical History 3. 39, 16)

On the same day the leaders walked for 9 hours from Mird-Hyrcania to Ain Feshkha, for the solar 31st beginning midnight. Theudas resumed his role of pastor and guard to the married class.

Midnight beginning Tuesday March 2, 6 AD,
the unintercalated solar 31st, at Ain Feshkha(Luke 2:8)

8.kai poimenes ēsan en tē chōra tē autē agraulountes kai phylassontes phylakas tēs nyktos epi tēn poimnēn autōn.

8. And shepherds became in that region out of doors. And they (shepherds) guarding watches of the night upon the flock of them (shepherds).

8. After their prayers at 3:05 pm at Mird-Hyrcania, the leaders including Theudas walked 9 hours through the Wilderness of Judea, reaching Ain Feshkha at midnight. The solar 31st, unintercalated, was on Tuesday March 2.

Theudas at Ain Feshkha resumed his role of pastor in Antipas' house. Being also a guard, he stood at midnight on the equivalent of the south base in the courtyard.

Figure 10a

Figure 10a. The Tower.

At 12:05 am the Magus, Ananus and Theudas took their positions in the two-storey structure at Ain Feshkha.

Tuesday March 2, 6 AD, the solar unintercalated 31st,
12:05 am and 1:05 am. Ain Feshkha.(Luke 2:9)

9.kai angelos kyriou epestē autois kai doxa kyriou perielampsen autous, kai ephobēthēsan phobon megan.

9. And an angel of a Lord stood-upon to them (shepherds Theudas v.8). And a Glory of a Lord shone-around them (Theudas). And they (Theudas) feared with a great Fear.

9. At 12:05 am Theudas went in to the west wing for the vigil from midnight. On the upper floor of the two-storeyed cathedral, the Magus stood as a monastic superior beside the opened hatch. On the intermediate floor Ananus the abbot stood on row 7 center, with a lamp to be used for the reading of the Law of Moses. Theudas stood in the levite position beside the east center. At 1:05 am Theudas dressed in black moved to the center of row 7 to read the Law, while Ananus moved back to row 6.

At 2 am Ananus directed Theudas to give the reading from the Prophets, which now included the Logia with Hillel's teaching. For this lay part of the service Mary arrived from the queen's house, permitted to attend as a member of the congregation, accompanied by Thomas.

Tuesday March 2, 6 AD. Solar unintercalated 31st,
2 am. Ain Feshkha.(Luke 2:10)

10.kai eipen autois ho angelos, Mē phobeisthe, idou gar euangelizomai hymin charan megalēn hētis estai panti tō laō,

10. And said to them (Theudas v. 9) the angel, "Do not fear, for see{eidon} there is gospel-preaching for you (Theudas) for Great Joy, the Certain One (feminine) to All the people.

10. At 2:05 am it was time for the reading of the Prophets, the second division of the Old Testament, the book that contained the Law, the Prophets and the Writings (called Tanak from the Hebrew initials). Ananus directed Theudas to change from his black vestment into ordinary clothes and to stand on row 10 at the edge of the intermediate platform. The Logia, deriving from Hillel, were now included with the Prophets, and were thought of as gospel for Sadducees to give to Gentiles. They could be heard by Mary, who had left the queen's house at midnight and come down two hours to Ain Feshkha. She attended the lay part of the service in a seat in the congregation on the ground floor. Thomas, classed with females as Chief Proselyte of the female-Gentile order of Asher, had come with her, 24 hours after his Bar Mitzvah ceremony.

At 3:00 am it was 24 hours after the Bar Mitzvah of Jesus, who was to be a "Joshua". Jacob-Heli and Joseph were still with him at the queen's house.

Tuesday March 2, 6 AD. Solar unintercalated 31st,
3:00 am. Ain Feshkha (Luke 2:11)

11. hoti etechthē hymin sēmeron sōtēr hos estin Christos kyrios en polei Dauid.

11. for there is born to you (Theudas) Today a Savior. Who becomes a Christ a Lord in a city of David."

11. At 3 am Ananus said to Theudas, "Jacob-Heli is still at the queen's house as head of the Davids, with Joseph and Jesus, 24 hours after Jesus' Bar Mitzvah. The Davids will be the spiritual kings under the Annas priests as both high priests and rulers. The men are waiting to go up to Qumran for the noon sacred meal."

Tuesday March 2, 6 AD. Solar unintercalated 31st,
3:05 am. Ain Feshkha (Luke 2:12)

12.kai touto hymin to sēmeion, eurēsete brephos esparganōmenon kai keimenon en phatnē

12 And this to you (Theudas) the sign, you will find a Babe in a child's clothes. And lying in a Manger.

12. At 3:05 am the Writings, the third division of the Old Testament, were to be read. Theudas was told that the Bar Mitzvah of Jesus would not be complete until it was repeated at the equinox 31st and Hebrew was used.

At the noon meal in the Qumran vestry the new regime of Ananus was celebrated and he was proclaimed Pope.

Tuesday March 2, 6 AD, solar unintercalated 31st,
noon, in the Qumran monastery vestry (Luke 2:13)

13.kai exaiphnēs egeneto syn tō angelō plēthos stratias ouraniou ainountōn ton theon kai legontōn,

13. And suddenly{exaiphnēs} there came about{erchomai} with the angel a multitude of a heavenly army, they (participle plural to Theudas v.9) praising God. And saying,

13. At the noon sacred meal in the Qumran monastery Ananus, authorized by Rome, took over for his liberal Sadducee regime. According to the usual practice the cover was removed at noon, so that the light of the sun shone down suddenly on the ground floor. On the prayer platform the abbot Ananus and his deputy Theudas stood. Theudas would teach Gentiles by the methods of Sadducee spiritual warfare. Theudas proclaimed that Ananus was the Pope, the successor of Hillel ("praising") the first Abraham. Theudas said,

Theudas hailed Ananus on the prayer platform as the equal of the Zadokite. On the dais step on the ground floor Matthias the abbot to Gentiles, using the emblem of the dove of peace, sat beside Joseph as the Adam to Dan Gentiles.

Tuesday March 2, 6 AD, solar unintercalated 31st,
12:05 pm, in the Qumran monastery vestry. (Luke 2:14)

14.doxa en hypistois theō kai epi gēs eirēnē en anthrōpois eudokias

14. A Glory in highest things to God. And upon of Earth Peace in Men{anthrōpos} of goodwill.

14. "Ananus is the equal of the Zadokite on the platform. Gentile members of Matthias' abbey sit on row 13, with their Peace emblem, the dove. With Matthias sits Joseph, who is the Adam and Suffering Servant to Dan Gentiles studying at Qumran."

At 3:05 pm Matthias went up to the prayer platform to say the prayer on behalf of pilgrims and Gentiles. It was now time for celibates to set out for the Manger, the latrine they used on weekdays, taking an hour for the 1 kilometer slow walk. They would go through the queen's house inside the wall.

Tuesday, March 2, 6 AD, solar unintercalated 31st,
3:00 pm. Qumran vestry. (Luke 2:15)

15.kai egeneto hōs apēlthon ap' autōn eis ton ouranon hoi angeloi, hoi poimenes elaloun pros allēlous, Dielthōmen de heōs Bēthleem kai idōmen to rēma touto to gegonos ho ho kyrios egnōrisen hēmin.

15. And it came about as the angels came-from from them(Men of goodwill, Joseph, v.14), the shepherds spoke towards One Another, "Let us come-through until{heōs} Bethlehem. And let us see{eidon} this statement the one come about, which the Lord made known{ginoskō} to us."

15. At 3:00 pm Matthias left Joseph to go up to the platform to say the 3:05 pm prayer on behalf of pilgrims and Gentiles. Theudas replaced him on the dais step, saying a prayer in front of Antipas on row 12. It was now time for celibates to set out for the Manger, the latrine they used on weekdays, taking an hour for the 1 kilometer slow walk. They would go through the queen's house inside the wall. Theudas said that they would see there the Dan Gentile, who did not follow the latrine rule but gave teaching to women at 4 pm, as permitted by the liberal Sadducee.

Antipas arrived at the queen's house at 4:00 pm. He was there equal in status to Mary. At 4:05 pm Joseph was at the Manger outside the wall. Jesus, his ceremony to be completed at the equinox, was in the section for postulants.

Tuesday March 2, 6 AD., solar unintercalated 31st,
4:00 pm at the queen's house, 4:05 pm at the Manger. (Luke 2:16)

16.kai ēlthan speusantes kai aneuran tēn te Mariam kai ton Iōsēph kai to brephos keimenon en tē phatnē.

16. They (One Another Antipas v. 15) came hastening. And they (Antipas) found Mary. And Joseph. And the Babe lying in the Manger.

16. At 4 pm Antipas arrived at the queen's house where he joined Mary, as a celibate woman grade 5 was equal to a married male presbyter. Joseph had come down with Antipas. He joined Jesus, who was resting in the section for postulants.

At 6 pm in the Qumran vestry the Dan celibate Gentile was permitted to say a prayer on the dais step.

Tuesday March 2, 6 AD. 6:00 pm. In the Qumran vestry (Luke 2:17)

17. idontes de egnōrisan peri tou rēmatos tou lalēthentos autois peri tou paidiou toutou.

17. They (One Another Antipas v.16) seeing{eidon} made known{ginoskō} around the statement spoken to them (Antipas) around This Child 1.

17. At 6:00 pm in the Qumran vestry the Dan Gentile was permitted to say a prayer on the dais step row13. Both he and Antipas were bilingual. Antipas stood further back on row 10 to instruct him in the words. The Dan Gentile stood on east center to say the prayer in Hebrew, then on west center to say the prayer in Greek.

At 6:05 pm congregation members in the pews were permitted to offer spoken prayers, taught by Antipas and Theudas.

Tuesday March 2, 6 AD. 6:05 pm in the Qumran vestry. (Luke 2:18)

18. kai pantes hoi akousantes ethaumasan peri tōn lalēthentōn hypo tōn poimenōn pros autous.

18. And All Ones hearing wondered around the things spoken under the shepherds towards them (All Ones, Antipas).

18. Antipas then came forward to row 12, with Theudas on row 13. In the pews on rows 15 and 16, congregation members were now allowed to say such a prayer, taught by Antipas and Theudas.

Mary at the queen's house stayed in the rooms for female celibates, as a bishop. She guarded the property of the Chief Proselyte Thomas Herod.

Tuesday March 2, 6 AD. 7 pm at the queen's house. (Luke 2:19)

19.hē de Mariam panta synetērei ta rēmata tauta symballousa en tē kardia autēs.

19. Mary kept All Things, these statements, throwing with in the heart of her.

19. At the queen's house at 6:05 pm, Mary had now returned to the celibate state, living in the rooms for Virgins. As bishop she guarded the property of the Chief Proselyte Thomas Herod, who was equal to the Dan celibate Gentile.

Theudas and Antipas had to sleep at Ain Feshkha, not at the monastery.

Tuesday March 2, 6 AD, 9 pm. Ain Feshkha. (Luke 2:20)

20. kai hypestrepsan hoi poimenes doxazontes kai ainountes ton theon epi pasin hois ēkousan kai eidon kathōs elalēthē pros autous.

20. The shepherds turned under, glorifying. And they (shepherds, Theudas) praising God upon to All Ones to whom they (shepherds, Theudas) heard (repeat after). And they (Theudas) saw{eidon} according as it was spoken towards them (Theudas).

20. At 7 pm Theudas went from the south-west queen's house to the Ain Feshkha marriage house where Therapeuts and married men slept. He and Antipas conducted the 9 pm bedtime prayers from row 13. Theudas gave a reading from the law using the lamp. He again proclaimed Ananus as the Pope. Then Theudas went to row 12 and Antipas to row 13, to teach the prayer to the congregation on rows 15 and 16.


After March 1 Judas the Galilean began his armed uprising against Rome. By midnight beginning Thursday March 18 the Roman power was again demonstrated and Judas was defeated. He took refuge in the Essene monastery in Jerusalem. Joseph gave him protection, for he also was enraged by the loss of national independence. Joseph had thus become complicit in the uprising. Antipas had given financial help to Judas. He decided to depart in June for his house in Rome.

Midnight beginning Thursday March 18, 6 AD,
the solar 30th. Jerusalem. (Acts 5:37)

37.meta touton anestē Ioudas ho Galilaios en tais hēmerais tēs apographēs, kai apestēsen laon opisō autou. Kakeinos apōleto, kai pantes hosoi epeithonto autō dieskorpisthēsan.

37. After this thing Judas the Galilean stood up in the days of the census. And he stood-from the people after him. And That One was destroyed. And All Ones as many as were persuaded by him were scattered.

37. At midnight beginning the solar 30th at the equinox, the census was repeated for the members attending the council meetings. It was the crisis for Judas the Galilean, whose uprising had failed. He hid in the Jerusalem monastery. Joseph gave him help, and thus became complicit in the rebellion. Judas was arrested by the Roman authorities. Antipas, who had joined his movement and given him financial support, decided to go and live in his house in Rome.

Theudas had become militant with Joseph, turning against the peace policy of Ananus. At 3 am on the Thursday he left Mird-Hyrcania and walked due east for 9 hours to Ain Feshkha, reaching it at noon for the council held at the meal.

Thursday March 18, 6 AD, Noon at Ain Feshkha (Acts 7:39)

39. hō ouk ēthelēsan hypēkooi genesthai hoi pateres hēmōn alla apōsanto kai estraphēsan en tais kardiais autnōn eis Aigypton.

39. To whom (hos Matthias Acts 7: 38) the Fathers of Us did not will to obey, nevertheless they went-from. And they(Fathers) turned in the hearts of them (Fathers) at Egypt.

39. Theudas had left Mird-Hyrcania at 3 am and walked 9 hours due east to Ain Feshkha, arriving at noon for a council meeting to discuss the failure. Following Judas the Galilean he was now the militant Pharisee Saddok again, having rejected the discipline of Matthias, the strict Sadducee for Gentile abbeys. Theudas sat in the bishop's position on row 10 upper west.

At the noon council at Ain Feshkha, following the crisis, the decision was made to abandon Jerusalem and continue mission from Damascus and its dependency in Caesarea.

Thursday March 18, 6 AD, Noon. Ain Feshkha. (Acts 7:40)

40. eipontes tō Aarōn, Poiēson hēmin theous hoi proporeusontai hēmōn. ho gar Mōysēs houtos, hos exēgagen hēmas ek gēs Aigyptou, ouk oidamen ti egeneto autō.

40. They (RLR to Fathers v. 39, Theudas) saying to Aaron, " Make for us gods the ones traveling before us. For This Moses. Who (new subject, Simeon-Moses) led us out of the Earth Egypt, we do not know{oida} T came about to him".

40. Ananus had come to the council, called to discuss the crisis. Its decision was to move to Damascus and its dependencies and abandon Jerusalem. Ananus, high priest in Jerusalem, was no longer recognized as Pope Abraham, and reverted to his title Aaron, that of the priest in the Exodus liturgy. Simeon would remain at Mird-Hyrcania and Jerusalem, but the Damascus mission would not recognize him, nor use the Sadducee T sign. The Magus was to take the place of the Zadokite as "gods" (plu.rep.) in Damascus, for mission to the east. Ananus would lead an abbey in Caesarea, where there was an associated Magian monastery, for mission to the west. Ananus could work with the Magus in terms of their mutual "zeal", ascetic practices replacing temple attendance.

The mission funds were now diverted from Jerusalem and paid to the Magus, for use in Diaspora mission to east and west.

Midnight beginning Friday March 19, 6 AD,
the solar intercalated 31st. Ain Feshkha. (Acts 7:41)

kai emoschopoiēsan en tais hēmerais ekeinais kai anēgagon thysian tō eidolō, kai euphrainonto en tois ergois tōn cheirōn autōn.

41. And they (RLR to gods v.40) made a Calf in the Days Those. And they (gods) led-up a sacrifice to the Idol. And they (gods) rejoiced in the Works of the hands of them.

41. The Magus appointed Theudas as the new Raphael to replace Judas the Galilean. Prayers were held at midnight, and the mission money given to the Magus, who kept it as the Golden Calf. He led hymn singing, and accepted the gifts that came from the western Diaspora.

Another account of the day of Jesus' 12th birthday is given in the Book of Revelation, Revelation 12:1-6. That book, from Jewish Christians, carried the theory of pesher to heights above those of the gospels and Acts. Reflecting Matthew 16:19, that what is done on earth is also done in heaven, and vice versa, its surface form depicts supernatural events done in heaven. Its pesher, however, gives a detailed account of events on earth, the history of the ascetics' mission between 1 AD and 114 AD. It agrees with and fills out what is given in the gospels and Acts.

The word-for-word pesher of the passage has been published in my Jesus of the Apocalypse (Transworld Doubleday, 1995). Its main points may be summarised here.

On the surface, "a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet....She was with child, and she cried out in her pangs of birth...Another portent appeared, a great red dragon, with seven heads and ten horns...The dragon stood before the woman about to bear a child, that he might devour her child...she brought forth a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne. And the woman fled into the be nourished for 1260 days."

The mythical imagery sits oddly with the exact number of days. But they are a sure sign to the pesharist that the solar calendar is in use, and that the mythical form covers exact historical events. For the calendar expert, the number says a great deal. The date of the event was Friday, March 19, 6 AD. A royal birthday was observed on both the 1st of the Julian month, and at the 31st near to the equinox or solstice. This is an account of the second Bar Mitzvah of the 12 year old Jesus, at the more Jewish version of the occasion.

The 1260 days give the main clue. The date was at the end of a 3 1/2 year period during which the desolation of the temple was observed, following the 3 1/2 years or "half-week" of Daniel 9:27. A year in the solar calendar lasted 364 days, and 3 1/2 years totalled 1274 days (364x 3 = 1092 + 168 = 1260). The 1274 days could be reckoned from feast to feast, from Tabernacles 15/VII in the earlier year to Passover 14/I in the later year. 14 days before Passover, the 31st that was inserted at the beginning of each season fell. That was day 1260, 14 days before day 1274. The event took place on the 31st at the Passover (March) season, in a year that came at the end of a set of quartodecimal years. The year 3941 from creation (as was believed after the correction in the 1st century BC) was a quartodecimal year, and it occurred in both the south solar version in 5 AD and the south lunisolar version in 6 AD. Since other gospel sources placed the literal birth of Jesus in March, 7 BC, then his 12th birthday, when he was "born" at his first initiation, was in March, 6 AD. It was the south lunisolar 3941, and the date was the intercalated 31st on Friday March 19.

Since March 1, the Julian observance of the birthday, there had been critical political events. The Roman occupation had been confirmed and expressed through the census of property. Ananus the Elder the pro-Roman Sadducee had been appointed high priest in place of the Pharisee Joazar Boethus, with the consequence that Jesus was declared legitimate. The uprising of Judas the Galilean had been put down, and he himself had been temporarily harbored by Joseph in Jerusalem, with the consequence that Joseph was now a wanted man. Taking 24 hours for the walk, he made his way to the Wilderness of Judea for refuge, arriving at Ain Feshkha at midnight beginning the Friday, and by 2 am managed to arrive just in time at the queen's house 2 hours up for his son's ceremony.

Mary with Jesus had begun the ceremony alone, enacting the "labor pains' with her child standing close to her. But she had to deal with Joazar Boethus, the deposed Pharisee high priest, the Dragon who had played the part of Pharaoh in the Exodus liturgy. He was present at 2 am for the Bar Mitzvah of the other 12 year old, Thomas Herod, of Pharisee descent on his mother's side. For Joazar, Jesus was illegitimate and should not be honored as a successor of the Davids. So he tried to "devour" the child, prevent the ceremony from continuing (v.4).

Joseph arrived at 2 am just in time to bring the news that not only the Sadducees, but also the Magians with whom he was now allied, held that the child was legitimate. The Magians had honored the child at the time of his literal birth. So the ceremony was completed for Jesus as a true David, one who would "rule the nations with a rod of iron", in the words of the royal coronation psalm, Psalm 2: 9.

He was then "caught up to God and his throne", that is taken up to the Qumran buildings where he would be enrolled in the abbey school. The platform in the Qumran vestry was the place for the high priest, where he sat on a chair called a throne to give judgement.

Mary stayed in the queen's house until 5 am, the time for female ablutions. Then she went south to Ain Fehkha by 7 am, and 9 hours later, at 4 pm, was in the underground cell at Mird-Hyrcania, the "wilderness" where women hermits lived. Her place was prepared by "God", authorised by the Sadducee priest Ananus, who approved the ministry of women.(v.6).

Figure 1

Figure 1. The Qumran buildings

Qumran continued as an abbey school, remote from Jerusalem, where Ananus and the Magus taught. Jesus was admitted according to routine procedure on Saturday afternoon, March 20, after he had completed both Bar Mitzvah ceremonies.

Saturday March 20, 6 AD, 3:30 pm and 4 pm.
At Qumran north base location 100. (Luke 2:21)

21.kai hote eplēthesan hēmerai oktō tou peritemein auton, kai eklēthē to onoma autou Iēsous, to klēthen hypo tou angelou pro tou syllēmphthēnai auton en tē koilia.

21. And when{hote} were fulfilled 8 days (day 8) for to circumcise him (SRLR to God v.20). And the name of him (God) was called Jesus, the thing called under the angel before him (Jesus) to be conceived in the womb.

21. Qumran continued as an abbey school, remote from Jerusalem, where Ananus and the Magus could continue to teach. Jesuswas admitted according to routine procedure on Saturday afternoon, March 20, after he had completed both Bar Mtizvah ceremonies.

Day 8, with the noun placed before the numeral, meant the early beginning of Sunday, day 8. For the version of the sabbath that had begun Friday at 3 pm, Saturday at 3pm was the time when travel was permitted, treated as the early beginning of day 8. Jesus was at the queen's house an hour south of Qumran, and would arrive at his new school at 4 pm.

The first "him"in v.21 refers back to theos in Luke 2:20, giving a parallel to Acts 7:8, where it also seems to mean that "God" is circumcised. As "circumcision" means the initiation of a 12 year old boy, the meaning here is that before his arrival the abbot Ananus enacted the reception of Jesus in the abbey school in order to show approval. As a sign of solidarity and equality the abbot, unlike the monastic "despot", identified with all members of his abbey, playing their roles for them to learn. The time, 3:30 pm (hote) is an indication that Jesus was not present. The boys at the queen's house were not permitted to leave until 3 pm, the end of the strict sabbath, and they then walked for an hour up to the Qumran north base. Ananus as the "angel"repeated the procedure, recording Jesus' name as part of the process of enrolment.

Because of the doctrinal difficulty of the RLR of the first "him", the D text, which fully understands the peher and makes alterations according to its practices, substitutes to paidion (see the Nestle-Aland textual apparatus). Jesus at grade 8, that of a novice, could be called paidion.

The "womb" was a name for the north base outside the Qumran vestry, at the time the "Mother", "Sarah" (the matron) stood there to receive new boys. They were at first taught from there, and would sit for tuition on the stone bench in loc. 100 that is still visible there.

On Sunday March 21 Theudas completed the ceremony of his promotion to the position of the levite Raphael. As now the Scribe, he was to teach writing to Jesus, from the Qumran north base.

Sunday March 21, 6 AD. 3.30 pm. Qumran north base. (Luke 2:22)

22. kai hote eplēsthēsan hai hēmerai tou katharismou autōn kata ton nomon Mōyseōs, anēgagon auton eis Hierosolyma parastēsai tō kyriō,

22. And when{hote} there were fulfilled the days of the cleansing of them (RLR to Theudas Lk 2:.20) according to the law of Moses, they (Theudas) led him (Jesus v.21) at Jerusalem{Hierosolyma}(plu. form) to stand-beside to the Lord.

22. The following day, Sunday March 21, continued the 1st of the solar calendar that had begun on the Saturday evening. The 1st was the day for the promotion of priests and levites. They began at the low grade of a postulant "leper", and worked their way up through a "cleansing of the leper" (Mark 1:40-42). This was a monastic rule, as had been practiced by Simeon. After 24 hours, at 3:30 pm, Theudas at Qumran completed his promotion ceremonies as the Raphael replacing Judas the Galilean. Theudas was now a Scribe, who would teach writing to Jesus. To begin his lessons, Theudas brought him beside Ananus the abbot at the north base.

Thomas, the same age as Jesus, was being enrolled at the same time. Having been disinherited by his father Herod the Great he was classed as an orphan, and was put in the care of Anna, the Mother Sarah of orphans.

Sunday March 21, 6 AD. Qumran north base. (Luke 2:23)

23. kathōs gegraptai en nomō kyriou hoti Pan arsen dianoigon mētran hagion to kyriou klēthēsetai.

23. According as it is written in a law of a Lord that, an All male opening a Mother will be called Holy to the Lord.

23. Thomas Herod, the same age as Jesus, was being enrolled with him. Having been disinherited by his father Herod the Great, he was counted as an orphan, so was cared for by the woman who acted as Mother Sarah to orphans. Orphans, who spent their lives as acolytes in a monastery, were called "Holy Ones", a term that became "Saints".

Thomas and John Mark, also the same age as Jesus, were to be fellow-students with him, both classed as orphans whose adoptive father was the abbot Ananus.

Sunday March 21, midnight beginning
Monday March 22. Qumran north base. (Luke 2:24)

24. kai tou dounai thysian kata to eirēmenon en tō nomō kyriou, zeugos trygonōn ē dyo nossous peristerōn.

24. And to give a sacrifice according to the thing said in the law of a Lord, pair (2) of turtledoves or 2 chickens of doves.

24. At midnight, following a prayer, the boys were sent to the "pantry" annexe attached to the Qumran outer hall, their sleeping quarters (Loc 86 ). They were guarded by Theudas at the door. It was the dormitory also for Gentile boys of the order of Dan. John Mark, the same age as Jesus, was to be a fellow-student with him. John Mark and Thomas had related emblems, both being classed as "orphans" of grade 8 (2 in the pre-iniiate hierarchy). John Mark was "turtledove 2" and Thomas "chicken 2 of a 'dove". The "dove" was the abbot Ananus when "in the body"(Luke 3:22).

(This room loc 86, was where Peter James and John, of the village status of "boys"slept durng the Thursday night before the crucifixion, (Mark 14:37-41).


At the last possible chance for the Herodian New Exodus, Ananus, still acting as high priest in Jerusalem, came to Mird-Hyrcania. In his other role he was a priest to Diaspora Jews who saw no need to attend the Jerusalem temple. He retained his connection with the Magus at Qumran. The decision was now made to transfer the Essene substitute sanctuary from Mird-Hyrcania to Damascus. Since Diaspora worship was as valid as that in Jerusalem, the move would allow true worship to continue, and would give refuge to men who were wanted by Rome, such as Theudas and Joseph.

Tuesday June 1, 6 AD. Unintercalated 31st. for SLS 3941.
Noon. Mird-Hyrcania north base. (Acts 7:42)

42. estrepsen de ho theos kai paredōken autous latreuein tē stratia tou ouranou, kathōs gegraptai en biblō tōn prophētōn, Mē sphagia kai thysias prosēnengkate moi etē tesserakonta en tē erēmō, oikos Israēl.

42. God turned. And he (God, Ananus) gave-beside them (RLR to gods, Samaritan Magus, v.41) to worship{latreuō}2 to the army of Heaven, according as it is written in a book of the Prophets "Not slain beasts. And sacrifices you have brought to me years 40, house (masc) of Israel.

42. On June 1, 6 AD, the unintercalated 31st coinciding with the Julian 1st of the month, the end of the 40 year New Exodus, as an extension from December 5 AD, was again observed at noon. This was the last possible chance for the Herodian New Exodus. A major adjustment was needed

Ananus was still serving in the dual role of high priest in Jerusalem and abbot for Diaspora Jews who saw no need to attend the Jerusalem temple. At Mird-Hyrcania the Jerusalem connection was preseved under the influence of Simeon and Jacob-Heli. Following Essene practice, there were no animal sacrifices, and prayers were a substitute for sacrifice. On June 1 Ananus arrived at the Mird-Hyrcania abbey, having come due east from Jerusalem. He was half-way to Qumran, and so acted also as a levite to the Magus at Qumran, whose deputy was now the militant Theudas.

In the north part of the abbey on the ground floor, Ananus with Jacob-Heli made the decision to allow the substitute sanctuary that had been set up at Mird-Hyrcania to be again transferred, this time outside the country to Damascus. It would be in accordance with the belief that worship in the Diaspora was as valid as worship in Jerusalem, and would protect the men such as Theudas and Joseph who were wanted by Rome following their complicity with Judas the Galilean.

Ananus prepared for the transfer by bringing out the plan of the Essene substitute sanctuary that belonged to Jacob-Heli. Called "the tabernacle of David", it had the physical dimensions of the wilderness tabernacle, as had been illustrated at Qumran. He also brought out the emblem of Joseph, the Star of David.

Tuesday June 1, 6 AD. Mird-Hyrcania. north base. (Acts 7:43)

43. kai anelabete tēn skēnēn tou Moloch kai to astron tou theou Hraiphan, tous typous hous epoiēsate proskynein autois. Kai metoikiō hymas epekeina Babylōnos.

43. You (plu.) received-up the tabernacle of Moloch. And the Star of the God Raiphan, the types which you (plu.) made to worship{proskyneō} at them (types). And I will cause you to with-dwell (abbey) beyond Babylon."

43. In preparation for the move, Ananus fulfilled scripture by bringing out the plan of the sanctuary that belonged to Jacob-Heli, who in Hebrew was called Melek, king, pronounced also Moloch, and rendered in Greek as Malchus. The plan, which had been used at Qumran, gave the substitute sanctuary the physical dimensions of the wilderness tabernacle. It was called "the tabernacle of David" in Amos 9:11, quoted in reference to Damascus in CD 7:15-16.

The emblem of the David prince, Joseph, was the Star of David. He had worn it at the birth of Jesus, when he guided the Magians (Matthew 2:2-9). Joseph still acted as the deputy of the Magus, as he had done in Rome. The scripture verse identified the Magus as the god Raiphan, since he claimed to be a "god", a graduate acting as priest in the Diaspora, in the terms of 4Q400. These objects were made ready to take to Damascus, an outpost of the Babylon monastery as it had been in the time of Hillel.

The transferred sanctuary was set up in the monastery in Damascus, its records collected in the Damascus Document. Joseph and Theudas, always partners in mission, were based there, called the Star and the Sceptre.

Wednesday June 2, 6 AD, Pentecost. Mird-Hyrcania. north base. (Acts 7:44)

44. Hē skēnē tou martyriou ēn tois patrasin hēmōn en tē erēmō, kathōs dietaxato ho lalōn tō Mōysē poiēsei autēn kata ton typon hon heōrakei,

44. The tabernacle of witnessing was to the Fathers of Us in the Wilderness, according-as he speaking to Moses ordered to make it (tabernacle) according to the type which he (Moses) saw{horaō}.

44. Theudas came to Mird-Hyrcania the next day, for Pentecost and was given the plan. Ananus, saying his prayer with the Essene Simeon, obtained Simeon's agreement that it was the authorised plan.

The transferred sanctuary was set up in the monastery at Damascus. The records of the Damascus mission were collected in the Damascus Document (CD). In one passage (7:15-21) it gives scripture verses interpreting the move, including the one on the tabernacle of David from (Amos 9:11), and also a passage from (Numbers 24:17) about the Star and the Sceptre. It gives the pesher of these: the Star is the Law-Interpreter (1QS 6:6-7 a levitical deputy) who will come to Damascus, meaning the David appearing as the Messiah. The Sceptre is the "Prince of the whole congregation", a military figure in 1QM 5:1, meaning Theudas.

Since there was now no Essene sanctuary at Mird-Hyrcania, Simeon (Simon the Essene) moved to the Essene Gate in Jerusalem. On the solar intercalated 31st, Friday June 18, Joseph came there with the boy Jesus, in order to obtain an Essene ruling on the question of his legitimacy. Jacob-Heli and Ananus were also present.

Friday June 18, 6 AD. Solar intercalated 31s. Noon.
At the Essene Gate, Jerusalem north base. (Luke 2:25)

25. kai idou anthrōpos ēn en Ierousalēm hō onoma Symeōn, kai ho anthrōpos houtos dikaios kai eulabēs, prosdechomenos paraklēsin tou Israēl, kai pneuma ēn hagion ep' auton.

25. And see{eidon} a Man{anthrōpos} became in Jerusalem{Ierousalēm} (sing. form) to whom a name Simeon. And This Man{anthrōpos} righteous. And good-receiving, One receiving (Simeon, participle to subject of last verb) a paraclete of Israel.(gen.) And a Spirit became holy upon him (one receiving, Simeon).

25. Since the Essene sanctuary had left Mird-Hyrcania, there was no reason for Simeon, Simon the Essene, to be there. He remained at the Essene Gate in Jerusalem, returning to his own baptized name. On the solar intercalated 31st, Friday June 18, Joseph came there with the boy Jesus, in order to obtain an Essene ruling on the question of his legitimacy.

Jacob-Heli of the peace party was also present Simeon received Joseph as the deputy of Jacob-Heli in the Nazirite state. Ananus was present, as a levitical bishop who could act in the place of Simeon.

The abbot Ananus warned Simeon not to admit the Magus to his Jerusalem table. But the Magus included the heir of David in his Diaspora leadership structure.

Friday June 18, 6 AD. Solar intercalated 31st.
Essene Gate, Jerusalem north base. (Luke 2:26)

26. kai en autō kechrēmatismenon hypo tou pneumatos tou hagiou mē idein thana ton prin hē an idē ton Christon kyriou.

26. And there became revealed to him (RLR to Simeon v. 25) under the Spirit the Holy not to see{eidon} Death prior he (RLR to Death) saw{eidon} the Christ of a Lord (gen.).

26. Ananus drawing on his authority as abbot warned Simeon not to admit the Magus to his Jerusalem table. But the Magus did include the heir of David in his Diaspora leadership structure.

At 3:00 pm Jacob-Heli stood on the north base outside the Cenacle building. Joseph brought Jesus to stand on the south base. Joseph was preparing for a ruling on his legitimacy derived from traditional Essene practice.

Friday June 18, 6 AD, solar intercalated 31st. 3:00 pm.
North base outside the Cenacle building in Jerusalem(Luke 2:27)

27. kai ēlthen en tō pneumati eis to hieron. Kai en tō eisagagein tous goneis to paidion Iēsoun tou poiēsai autous kata to eithismenon tou nomou peri autou.

27. And he (RLR to Christ, Jacob-Heli, v.26) came in the Spirit at the temple. And in the parents to lead in the Child 1 Jesus, them (parents) to make according to the custom of the law around him (Jesus).

27. At 3:00 pm Jacob-Heli stood on the north base outside the Cenacle building in the position of the priest. Joseph brought the 12 year old Jesus to stand on the south base. A decision was to be made about his legitimacy according to the community's traditions of celibacy.

Simeon treated Jesus like a foundling. Inside the vestry, Ananus sat in a position subordinate to Simeon, but prepared to defend his view that Jesus was legitimate.

Friday June 18, 6 AD. North base and
inside Cenacle vestry 3:05 pm(Luke 2:28)

28. kai autos edexato auto eis tas angkalas kai eulogēsen ton theon kai eipen,

28. And He received him (child Jesus) at the arms{angkalē}. And he blessed God. And he (SRLR to God, Ananus) said,

28. Simeon, replacing Jacob-Heli on the north base. enacted the treatment given by Essenes to infant foundlings, holding him with the long sleeves of his robe. They went inside the vestry, where Ananus sat west beside Simeon as a sign of his subordination. Simeon gave the blessing on Ananus. Then Ananus (not Simeon) said,

Ananus pointed out that Simeon as the supreme monastic allowed a monastery graduate to act as a cardinal in Gentile abbeys, so was not so strict about holiness as homeland Essenes.

Friday June 18, 6 AD. 3:05 pm.
In the vestry of the Cenacle building in Jerusalem (Luke 2:29)

29. Nyn apolyueis ton doulon sou, despota, kata to rēma sou en eirēnē.

29. " Now{nyn} you release the slave of you, despot, according to the statement of you in Peace.

29. Ananus said, " At 3:05 pm in village places, you, Simeon in your role as an absolute authority in a monastery, allow a celibate lay graduate of your monasteries to serve as a cardinal in a Gentile abbey. So you are not as strict about levitical holiness as are traditional homeland Essenes."

When the evening lamp was lit on Friday at 3:05 pm, the early beginning of the sabbath, Ananus said that his learning showed that Jesus was legitimate and would be the Joshua for a new Holy War.

Friday June 18, 6 AD, 3:05 pm.
Inside the meal-room of the Cenacle building in Jerusalem (Luke 2:30)

30. hoti eidon hoi ophthalmoi mou to sōtērion sou.

30. "That my eyes have seen{eidon} the Salvation of you".

30. Ananus continued, "At this 3:05 pm beginning of the sabbath evening, when the lamp for study of the law is lit, I see Jesus on row 10, and say from my learning that Jesus is legitimate, and will be the Joshua for a new Holy War".

Ananus continued that Simeon treated Jesus and Thomas as orphans, destined to serve always as acolytes preparing the holy table.

Friday June 18, 6 AD, Cenacle building, Jerusalem (Luke 2:31)

31. ho hētoimasas kata prosōpon pantōn tōn laōn.

31. "Which (neut., Salvation) you(Simeon) have prepared according to the face of All the peoples (gen.)

31. Ananus continued, "You, Simeon, cause the two "orphans", Jesus and Thomas, to serve as acolytes, preparing the holy table from the dais step.

But Ananus argued that his authority as high priest in the Jerusalem temple outweighed that of Simeon, and his view that Jesus was legitimate should prevail.

Friday January 1, 6 AD. 6 am. Mird-Hyrcania. (Luke 2:32)

32. euphranthēnai de kai charēnai edei, hoti ho adelphos sou houtos nekros ēn kai ezēsen, kai apolōlōs kai heurethē.

32. " Rejoice (sing hymns. 6 am sunrise by women). And it is a duty to be joyful, that the Brother of you (Lysanias) This One became lifeless. And he (Brother, This One) has lived, And a destroyed one. And he is found."

32. Simeon continued to Lysanias, "At 6 am sing the sunrise hymn. The new head of Asher in place of Glaphyra is to be Anna, called "Joy". Your subordinate, the Gentile "Barley" has been promoted from grade 11 to be a Gentile lay bishop. He was based in Rome, and he is now accepted by the homeland peace party."

(The Barley Gentile was the predecessor of John Aquila, called Brother in Mark 1:19, the subject of the feeding of the 5000 at the barley harvest, John 6:9)

At 4:00 pm the procedure for the sabbath use of the latrine began (a rule that was subsequently applied on Good Friday, with significant consequences). Ananus as now the superior came out to stand on the north base, with Simeon as subordinate in front of him. At 4:03 pm they left to go outside, and Anna stood on the north base. Joseph permitted her to give a spoken prayer on behalf of Asher Gentiles.

Friday June 18, 6 AD, 4:00 and 4:03 pm
at the north base outside the vestry. (Luke 2:33)

33. kai ēn ho patēr autou kai hē mētēr thaumazontes epi tois laloumenois peri autou.

33. And became the Father (Simeon) of him (Light, Ananus). And the Mother, they (participle subject RLR to parents subject of infin v.27, Joseph) wondering upon to the things spoken around him (Father Simeon).

33. At 4:00 pm the priests began the procedure for the use of the latrine on Friday in accordance with the sabbath rule (a rule that had significant consequences on Good Friday). Ananus, now accepted as the superior, stood on the north base, with Simeon as his subordinate in front of him. Then they left to go outside and were replaced at 4:03 pm by Anna. She represented Asher Gentiles, and she was now permitted by Joseph to give a spoken prayer on their behalf.

At the informal meeting replacing a saced meal on Friday at 6:00 pm in the vestry, Simeon sat on row 13 beside Joseph, and Mary stood in the position of a household servant behind them on row 12. Simeon remarked that the status of Jesus remained ambiguous, but that he would be accepted by the Annas Sadducee priests. This would mean that the Greek language and ways would supersede the use of Hebrew.

Friday June 18, 6 AD. 6:00 pm.
On rows 12 and 13 of the Cenacle vestry. (Luke 2:34)

34. kai eulogēsen autous Symeōn kai eipen pros Mariam tēn mētera autou, Idou houtos keitai ptōsin kai anastasin pollōn en tō Israēl, kai eis sēmeion antilegomenon

34. And Simeon blessed them (parents, Joseph, vv. 33 and 27).And he said towards Mary the Mother of him, " See{eidon}, This One lies at falling and rising of Many in Israel, And as a sign said-against."

34. At 6:00 pm on Friday evening there was no meal for Essenes, only an informal meeting. Mary and Joseph were invited by Simeon, as there was no sacred meal, forbidden to women. Simeon sat on row 13 with Joseph beside him. He opened with a lay blessing on Joseph. Mary in the position of a servant in the household stood behind them on row 12. Simeon discussed the decision concerning Jesus, saying, "Jesus, who is now sitting on row 15 in the congregation, remains illegitimate for some but legitimate for the Annas priests. They will allow him to follow the dynastic rule, that of the Davids under Jacob-Heli. It will mean that Sadducee customs prevail, Greek is used, and Hebrew will no longer be used for the grades in the school system."

Simeon added that Greek philosophy was being taught by priests through bishops in Sadducee abbeys.

Friday June 18, 6 AD. 6: 00 pm
Inside on rows 12 and 13 of the Cenacle vestry. (Luke 2:35)

35. hopōs an apokalyphthōsin ek pollōn kardiōn dialogismoi.

35. The how may be given a revelation out of the dialogues of Many hearts.

35. Simeon continued, "In the Sadducee abbeys a penitent is given secret teaching of Greek philosophy from the priest through the bishop".

On Friday, the solar intercalated 31st, the intercalation to the post-position began. As Ananus the Sadducee high priest was now the "Abraham", Anna as "Sarah" changed from Pharisee to Sadducee views concerning uncircumcised Gentiles of Asher. She was a bishop under the authority of the cardinal in Gentile abbeys.

Friday June 18, 6 AD, 6:05 pm.
At the north base outside the Cenacle vestry(Luke 2:36)

36. kai ēn Anna prophētis, thygatēr Phanouēl, ek phylēs Asēr, hautē probebēkuia en hēmerais pollais, zēsasa meta andros etē hepta apo tēs partheneias autēs

36. And there became Anna a prophetess, a daughter of Phanuel (gen.), out of a tribe of Asher. This One (fem.) was advanced in Many Days, she having lived with a man{anēr} (gen.) years 7 from the Virginity of her.

36. At the north base outside Anna remained as the Sarah. She was a female bishop. As a teacher of Gentiles she observed the post-position of the solar calendar. Its intercalation of 17 1/2 days to Tuesday April 6 had now begun, on Friday the intercalated 31st. The same intercalation was made at the same time on Good Friday (Matthew 27: 62, tē epaurion).

She was now 98 years old, and in 2 BC when she was 91 she had reached the age of the biblical Sarah when she bore Isaac (Genesis 17:17,21). She was then made the "Sarah" to the Pharisee Joazar Boethus as the Abraham, becoming the "daughter of Pharaoh" Acts 7:21. In 6 AD, year 7 from that date, Ananus the Sadducee became the "Abraham", and she changed to become his "Sarah". She was now a subordinate of the Sadducee cardinal who was third in the abbey hierarchy, his title Phanuel, named among heavenly powers in the Enoch literature, eg 1 Enoch 40:9. In this role she could be called a Virgin as the "wife" of the Zadokite equivalent (Ezekiel 44:22).

The year 6 AD was year 84 from 79 BC, the foundation of the order of Asher by Queen Salome. Anna announced the beginning of the intercalation to the post-position, the version used by Gentiles.

Friday June 18, 6 AD, 6:05 pm,
at the north base outside the Cenacle vestry. (Luke 2:37)

37. kai autē chēra heōs etōn ogdoēkonta tessarōn, hē ouk aphistato tou hierou nēsteiais kai deēsesn lateuousa nykta kai hēmeran.

37. And she a Widow until{heōs} years 84, she did not depart from the temple, with fastings. And prayers worshipping{latreuō} Night and Day

37. 6 AD was also year 84 from Queen Salome's foundation of the female order of Asher in 79 BC. As Anna served in ministry she was also a Widow, an ordained minister according to the provision of (1 Timothy 5:9). She was permitted to stand on the north base outside the Cenacle vestry to announce the intercalation, with its accompanying fasting. As the Friday was the Night position 31st, and the post-position would be Tuesday in the Day position, "Night" preceded "Day" in the formula referring to the double position. The Roman taxes of Gentiles were paid through her.

At 9 pm, the village bedtime, at the Essene Gate synagogue, she confessed Ananus as the high priest. Addressing the congregation, Ananus as priest said the prayer for the hour standing next to Jacob-Heli as king. On either side of them Antipas as head of the married class stood in the Gershon position, and Joseph as a bishop in the Kohath position for proselytes.

Friday June 18, 6 AD, 9 pm at the Essene Gate. (Luke 2:38)

38. kai autē tē hōra epistasa anthōmologeito tō theō kai elalaei peri autou pasin tois prosdechomeneois lytrōsin Ierousalēm.

38. And at the same hour she (Anna) having stood upon, confessed to God. And he (SRLR to God, Ananus) spoke around him (RLR to Israel, Jacob-Heli, v.34) for All Ones receiving a ransoming of Jerusalem{Ierousalēm} (sing.form).

38. At 9 pm, the village bedtime, at the Essene Gate synagogue, she confessed Ananus as the high priest. Addressing the congregation, Ananus as priest said the prayer for the hour standing next to Jacob-Heli as king. On either side of them Antipas as head of the married class stood in the Gershon position, and Joseph as a bishop stood in the Kohath position for proselytes.


By the end of June, 6 AD, the stage had been set for the crucifixion. The successors of the leaders of this period were those who subsequentl,y were involved in the crucifixion. The two "thieves" - zealots - who were crucified were successors of the Damascus party, Simon Magus of the earlier Magus and Judas Iscariot the successor of Judas the Galilean. The third man, Jesus, was the successor of Joseph his father. The alterenative for crucifixion on his third cross was Theudas himself, now an old man.

Jesus by personal inclination was a member of the peace party, but had developed in a direction that superseded all factions. He had lost the sympathy of incumbents on both sides, and was betrayed by both in order to get rid of what they saw as an impediment to their heroic struggle.

Yet the crucifixion was not the turning point. It was simply an episode in the process that had begun. What had been a mission to bring to the world the insights of Judaism had at first barely tolerated the interest of pagan Gentiles. They were looking for something better than paganism, and were already on the way, enlightened by philosophy and the elements of physical science. When they met the theological purity and ethical rigor of Judaism, a fusion began that was neither Jewish nor pagan. By the year 44 AD, which was the real turning point, they were ready to finish the process that had been going on for a century. Gentiles had taken the effective positions in the established hierarchy, and had only to admit that a new religion had been formed. When they adopted the name Christian, it was an acknowledgement that their Jewish matrix had dropped away.

Once the Romans occupied Judea in 6 AD, it was only a matter of time for the Gentile version of the religion to develop. Jesus was 12 years old when he witnessed these events from his school in the Qumran monastery. As he matured, his family history and his high intelligence brought him into sympathy with men participating in the inevitable change.

The parable of the Sower continued the history of Gentile mission, moving to the next quatrodecimal intercalation year in the north solar series, 15 AD. It was in that year, in June and December, that the seed "fell among thorns".

The "thorns" were the Annas priests, who served in abbeys among the thorn-bush in the barren Wilderness of Judea, and who used a thorn as an emblem in their headdress. The crown of thorns worn by Jesus at the crucifixion was a headdress from their party. Paul's "thorn in the flesh" ( 2 Corinthians 12:7) was Jonathan Annas, whose activities were a major factor in the period of Acts.

Ananus the Elder was followed in 15 AD by his son Eleazar Annas. He continued the process of advancement of Gentiles with which Jesus in his youth became involved. The "seed" who "fell among thorns" was the successor of Lysanias. Eleazar allowed him to kneel - "fall"- for prayer, but "choked him" by still denying Gentiles the right to preach. (Mark 4:7). He "did not bear fruit" because he was not permitted to receive the fees for membership that were paid to Jewish missionaries. In December the "divisions of the aeon (calendar disputes), the "deception of riches" (misuse of Gentile fees for personal gain ) and the "lusts around the Remnant" (homosexual proselytes ) "choke the Word (Joseph) and it becomes unfruitful". (Mark 4:19).

Jesus at the age of 23.

Jesus' ideals were first expressed at the time of his formal initiation at the age of 23.The story in (Luke 2:41-51) of the "child Jesus", apparently 12 years old, employs a chronological device to convey the fact that it was 17 AD, "year 12" by a reckoning from the first of the Annas priests that had been adopted. For this method, 5 AD was year 0 and 6 AD year 1.

In late 16 AD Jacob-Heli died, aged 96. His son Joseph then became the successor of the David dynasty, using the title David. Eleazar Annas son of Ananus was then the high priest, so Jesus as legitimate became the crown prince of the line. When he underwent his decisive initiation at the age of 23 on March 1, 17 AD, it was in that role.

Eleazar Annas had the same liberal attitude to uncircumcised Gentiles as all the Annas priests. It was a counterpart to their attitude to women, to whom they gave ministry. For "year 12", that is 17 AD, the gospel accounts of two women say that they were "born" or began a process in that year, "12 years" being read as "year 12" (Mark 5:25, Mark 5:42).

Joseph had maintained the attitudes he had adopted in 6 AD in association with the Magus. He held Jesus to be legitimate, and was anti-monarchist. As there were now no ruling Herods and the Annas priests had taken over their office, Joseph could work with them. His own position as the David was enhanced by being made their deputy in the role of mystical king without a ruling function. But he had also become anti-Roman, which meant that he continued to require Gentiles to become proselytes.

Jesus, however, followed Eleazar Annas in supporting the promotion of both women and uncircumcised Gentiles. He would carry the latter practice to the limit, eventually giving them full equality with Jews. In the story of his initiation, he called Eleazar Annas his Father - the usual title of the Pope - in a way that set him against his own father.

The term "parents" in the story, in plu.rep. (Luke 2:41) has the special meaning of the "Adam", the first parent, who was responsible for teaching the celibate Gentiles of Dan in their "Eden". Their monastic practice brought them very close to full proselytes. Both kinds were to be found at Mar Saba, the building in the Wilderness of Judea through which Jewish pilgrims and Nazairites passed.

Photo W

Photo W. The Mar Saba monastery. From Picturesque Palestine, 1880.

When the "parents" left Jerusalem and went away (Luke 2:44), it meant that Joseph had gone to Mar Saba. The pesher shows that he took Jesus with him, in order to go through a ceremony of appointment to this highest Gentile class. They left the Essene Gate synagogue on Monday March 1 at 3 am, and made the 12 hour walk down the wady Kidron until they reached the building that was even then on the height of the cliff (built up in its present spectacular tiers in the 19th century). Reaching it Monday 3 pm, they stayed for 12 hours and returned, arriving at the Essene Gate on Tuesday at 3 pm.

When Luke 2:43 says that Jesus had stayed in Jerusalem and his parents did not know it, the pesher is that Jesus held the views of the pro-Roman faction who were not afraid to appear freely in Jerusalem at this time, whereas those like Joseph who were hostile to Rome preferred their places of refuge in the Wilderness of Judea. Jesus did not stay, but observed the date in Jerusalem, for menō "to stay" (Luke 2:43) has this special meaning. Joseph did not "know"him, using the verb ginōskō, because he recognized that Jesus was not one of the gnostics, the Magians (gnōstoi) whom they met at Mar Saba (Luke 2:44).

On their return to Jerusalem Jesus showed Joseph that his attitudes were even more advanced. He was not content with initiation into the more elementary form of schooling which proselytes and Dan Gentiles were given, but wanted admission into the higher monastic school system that was available at the Cenacle building. At the north base outside the vestry, called the "temple" because the temple tithes were placed there, Jesus took the position of an undergraduate student. His teacher stood on the base and Jesus sat in front of it, listening and questioning as a student was expected to do.

Mary was permitted to sit in the congregation at the time of the evening meal in the vestry. Jesus was at first allowed to sit only on a lower row, with Mary behind him. As she held pro-Roman Sadducee views, she spoke to him as an equal of the Gentile of Asher. Jesus then came forward to the dais step, his initiation being completed. He had now entered the class of dynastic celibates who would defer marriage until the age of 36, devoting themselves entirely to study and the company of fellow-scholars.

The parable of the Unrighteous Steward

Luke's parable of the Unrighteous Steward (Luke 16:1-8) is shown by the structure to be set in 17 AD, the year of advances for women and Gentiles under Eleazar Annas. Its surface story is that a steward (oikonomos) was threatened with dismissal because he had been wasting his master's goods. He saved himself by reducing the amount of money that debtors owed. A man who owed 100 measures of oil was required to pay only 50, and a man who owed 100 measures of wheat was required to pay only 80. The Lord (kyrios) commended the steward for his action, for "the sons of this aeon (aiōn) are wiser above the Sons of Light at the generation (genea) of Themselves".

As in all cases of the use of numbers by these Pythagorean Essenes and Therapeuts, there is a neat answer, and only one answer. All of the figures 10, 8, and 5 go evenly into the number 40. A period of 40 years was part of the New Exodus scheme of the Therapeuts. During each of such periods a revised version of the mission was set up. It would bring in income from the initiation fees, needed for the religious purposes of the mission. Different kinds of initiates would be given varying lengths of education according to their ability. Some would be given 4 years, paying their initiation fee (the "ransom for their soul" of 4Q159) at the end of the 4 years. Over the 40 years there would be 10 sets, so that the man in charge of their kind, in one of the provinces, would have to pay 10 lots of income to the superior. The man in charge of all 10 provinces would have to pay 100 lots to the supreme head.

Those initiates who were capable of it were given 8 years of education at the monastic level. In one province, there would be 5 sets in the 40 years, bringing in less income but higher quality. The supreme head would receive 50 lots from all 10 provinces.

The debtors in question owed their fees in oil and in wheat.These products were the emblems of the different kinds of Gentiles, of Dan and Asher. At first, they were not given the same length of education as Jewish initiates. But in the reform of 17 AD this was changed. The chief celibate Gentile of Dan had led a class given only 4 years, up to the grade of decisive initiation at grade 7, so he had owed 100 measures of oil. He was now given a monastic education of 8 years, with only 5 lots in the 40 years, so he now owed only 50 measures, his debt reduced.

The man who owed fees in wheat was the chief Gentile of Asher, whose emblem was wheat. This was the married class of Gentiles, who like married Jews were given only 4 years, so he owed 100 measures of wheat. He was now given an extra year to bring him from the grade of initiation up to the grade of deacon, grade 6, the highest form of ministry allowed for married men. With this improvement, he owed 8 sets of 5 years in 40 years, so 80 measures of wheat in the 10 provinces.

The steward was Theudas, still a leader of the mission, changing again in the Alexandrian fashion to sympathy with Gentiles. The Lord of the parable was Eleazar Annas, the high priest in Jerusalem and the supreme head of mission. The youthful Jesus, aged 23 at his own initiation in 17 AD, admired him and his policy, calling him Father in contrast to his own father who now preferred mission to proselytes. The relevance of the final saying about the Sons of Light is that the Essene monastics, calling themselves Sons of Light in some of the Qumran documents, still insisted on circumcision and the adoption of Jewish identity, and so were losing many Gentiles, "the sons of the aeon", who had adopted a different chronological scheme in the revised form of the New Covenant.

"Themselves" (heautoi) in the final saying means Antipas Herod, always identified by this term, the plu.rep. of Himself (the Magus). In 17 AD Antipas had gained the favor of the emperor Tiberius by building the city of Tiberias and calling it after him (Josephus, Antiquities 18, 36). He was now the dominant Herod, receiving the mission income, and the policy consequently changed so as to grant greater privileges to Gentiles.

The Good Soil

According to the final division of the parable of the Sower, the seed at last fell on good soil in 29 AD, at the end of the jubilee. The year 29 AD was the 15th year of the emperor Tiberius, the beginning of the gospel period, when Jesus began his ministry (Luke 3:1). That year saw the culmination of Gentile mission that had been going on throughout the jubilee since 21 BC. All was now ready for the development of the Christian church. Mark 4:8 and Mark 4:20 describes this stage.

In December- January 29- 30 AD a new educational system for Gentiles was announced, to cover the period of 30 years that was believed to be all that was left until the Eschaton, the year 4000, in 60 AD. The number 30 was capable of being divided into periods in the same way as the generation of 40 years. It was "good soil" because the longest possible education, of 10 years, was to be given to intellectually capable Gentiles. There were 3 such periods in the 30 years, so the seed would produce 30-fold in the 10 provinces.

Others with more limited capacity would be educated for 5 years - the 5 years that had been given to the "wheat" by the unrighteous steward. With 6 such periods in the 30 years, there would be a 60 fold increase in the 10 provinces. A third group, those who were capable of less, would be given 3 years, making 10 periods and a 100 fold increase. The greater income would come from those with less capacity, in accordance with the principle of "babes" and "the mature" that governed the pesher device.

Parable of the Good Samaritan.

The parable of the Good Samaritan (Luke 10:30-37) is in Luke's jubilee series, recording the history of Gentile mission. The Good Samaritan story is placed at the pentecontads in 29 AD. Whereas the gospels record the history of Jesus from that year onwards, this parable records the concurrent history of John the Baptist and of Jonathan Annas, which set the scene for Jesus.

John the Baptist, assuming leadership as the Teacher of Righteusness in 26 AD (CD 1: 10-13), had adopted the zero jubilee that had been added in 21 BC when there was no Restoration at the corrected year 3920. A way out of the disappointment had been found by saying that the first jubilee since creation should have been called a 0, and on this basis 3920 would not come until 29 AD.

By 29 AD the hope for a Restoration had taken a new turn. It had been intended for the Davids, the only candidates for a divinely approved kingship. But now there was a new claimant, the man who aimed at restoring the Herodian monarchy, who would become Agrippa I. Having been educated in Rome and spent all his income on lavish entertaining in the hope of gaining the court's favor, he was expelled by the thrifty Tiberius. He returned to his homeland, bankrupt, in 23 AD. He attempted suicide, but was rescued by his relatives. It appears from the pesher that he sought spiritual help from John the Baptist. At the time of this parable he was closely allied with him.

The season for the Restoration would be the one favored by the faction approved by heaven. It was hoped for in March, but when it did not appear it was deferred until Pentecost in June. When it did not appear at that date, John the Baptist was made to suffer. Whereas he had been preaching successfully at the Essene Gate in Jerusalem, making proselytes in the tradition of Hillel, he was demoted to the secondary proselyte synagogue at Mar Saba, 12 hours down the wady. That place was called "Jericho" when the servants of Agrippa were present at councils there, for the Herods had a palace in the literal Jericho. So John the Baptist "went down from Jerusalem to Jericho".

Jonathan Annas was the current son of the Annas family, five of whom would hold the high priesthood during the 1st century AD. As the abbot at the Mird-Hyrcania abbey, he was closely involved with the ascetics, and would use their influence to gain the high priesthood of the Jerusalem temple for a short period in 37 AD. He was and remained a central figure in the life of Jesus.

Jonathan was the Good Samaritan. He was called a Samaritan because Sadducees, active in the Diaspora, did not consider the Jerusalem temple to be the center of the world. "God does not live in a temple made with hands"- the words of Jonathan as Stephen in Acts 7:48. Their main mission center was in their abbey in Caesarea in Samaria. Their pro-Diaspora attitudes but not their politics were shared by the other kind of Samaritan, the Magians of West Manasseh. Jonathan with all Sadducees stood for peace with Rome, and Simon Magus for power over Rome through war when it was necessary. He was the "Bad Samaritan", the word kakos "bad", used for his activities.

The reduction of the Baptist's power at the non-fulfilment gave new confidence to the militants of the orders of Ephraim and Manasseh. They were "thieves" because with the help of Theudas they had used the mission funds to buy arms for their insurrections against the Romans. The leader of West Manasseh, now Simon Magus, claimed to be a priest and accepted that title. The leader of East Manasseh, now Judas Iscariot, was his levite. When the Baptist was attacked and discredited at the council - left "half-dead" because he was on the way to excommunication - they "passed by on the other side".

In September the Baptist at the age of 36 followed the dynastic marriage rule as his Zadokite lineage required. In December he was sexually active, so could no longer function in his office. While the surface sense of the parable appears to say that the Good Samaritan took the Baptist to the inn, the application of the rule of the last referent gives a different sense for the events of the December pentecontad and subsequent days.

Agrippa was frequently found at Mird-Hyrcania, where mission funds were stored in what had been Queen Salome's treasury. In the parable he is called the "innkeeper" (pandocheus). After he returned, bankrupt, he had allied with whichever faction in the mission would give him mission funds. Judas Iscariot, the levite, was willing to give him support, representing a royalist faction. Judas controlled the tithes that were paid for welfare for the poor under the rule of CD 14: 12-15. It was Judas, the levite, who was brought by the Good Samaritan from Mar Saba to Mird, both men riding on donkeys, which were used for levitical transport.

Agrippa at Mird-Hyrcania was the head of the order of Nazirites, as is shown in Josephus, Antiquities 19, 294. He himself practiced periods of Nazirite retreats from marriage, over a number of days determined according to the grade letter. As the highest in the order, he was a Nazirite for 100 days. Since Nazirites shaved their hair and beards when they returned to marriage, they were said to be "shorn", and likened to sheep. Agrippa appears as Sheep 100 in Luke 15:4. While following the Nazirite vow he went down to the grade of a levite.

The Nazirite was a married man responsible for supporting his family.Since he did not work during his retreat period, he could not pay the welfare tithe for the poor that was due at the end of the month, and his brother or another man acting as a brother paid it for him. Then when the brother took his turn for the vow, the other man paid for him. The payment was due on the 1st, the day after the end of the solar month. At the rate of a denarius a day earned by workers (Matthew 20: 2), the brother paid 2 denarii, one for himself and the other for the Nazirite. It was the levite Judas who paid that amount to Agrippa the innkeeper in v. 35 of the parable.

The maximum length of retreat, 100 days, was not in accord with the structure of the solar calendar, for which a season of three months lasted 91 days. Judas paid the money after the end of the third month, on the solar 1st, as is made clear by epi tēn aurion in v. 35, "upon the Tomorrow", meaning the solar 1st. In the year 29 AD in December, that date fell December 24. There were 9 days, inclusive, from December 24 to January 1. On January 1, 30 AD, Agrippa was to begin the new dating that was preserved in much of Acts. He continued his 100 days up to and including that day, 91 + 9 = 100. Judas had paid the money on the solar 1st, but Agrippa was to continue the use of the Julian calendar, observing the 1st of the Julian month as a feast day. So when he finished his vow, January 1, he would give Judas his turn and pay for him.

At the same time, the levite "cared for" Jonathan Annas the Good Samaritan. Money that was needed for the support of abbeys came from the welfare tithes for the Poor. Judas, administering that fund, supplied the abbeys with what they needed, so cared for them.

Those at Mird-Hyrcania were, then, Agrippa the "innkeeper", Jonathan Annas the abbot, and Judas Iscariot the levite. The Baptist had been left behind, to enter his marriage period. Agrippa with his customary manipulatve skills had brought together both anti-Roman militant royalists led by Judas Iscariot, and pro-Roman Sadducees led by Jonathan Annas. It was characteristic of the manipulative skills illustrated throughout his career. But when further elements came into the mix, the alliance did not last.

By June of 30 AD the Twelve Apostles had been formed under the leadership of Simon Magus, in opposition to Agrippa's ambitions. They included Jesus, whose prospects as a returning David had been undermined by Agrippa. From that time the actual history - by contrast with the apparent history- was that of the maneouvres of Agrippa to obtain the return of the Herodian monarchy, playing off the factions against each other, sometimes winning and sometimes losing. In the course of it the factions themselves made changes, sometimes anti-royalist, sometimes ready for a better monarchy. Behind it all lay the power of Rome, and the tensions between those who thought it heroism to resist Rome at the cost of their own lives, and those who saw in Rome a more civilised way of life.

These tensions were the reason why Jesus was crucified. A full and detailed account of the event is given in the gospels, and may be discovered by the same methods that have yielded a full history from other parts of the gospels and Acts.

End of Part A. Continue to first entry in The Crucifixion: Overview
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