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PostPosted: Sat Mar 03, 2012 10:47 pm 
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Judas and the 30 Pieces of Silver

Here's another motif that can be found in the Old Testament scriptures so clearly used as a blueprint for the creation of the Christian savior. In the New Testament, Jesus Christ is depicted as being betrayed by his close disciple, Judas, for the sum of thirty (30) pieces of silver. (Mt 26:15; Mt 27:3, 5, 6, 9):

Then one of the twelve, who was called Judas Iscariot, went to the chief priests and said, "What will you give me if I deliver him to you?" And they paid him thirty pieces of silver. And from that moment he sought an opportunity to betray him. (Matthew 26:14-16)

When Judas, his betrayer, saw that he was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders, saying, "I have sinned in betraying innocent blood." They said, "What is that to us? See to it yourself." And throwing down the pieces of silver in the temple, he departed; and he went and hanged himself. But the chief priests, taking the pieces of silver, said, "It is not lawful to put them into the treasury, since they are blood money." So they took counsel, and bought with them the potter's field, to bury strangers in. Therefore that field has been called the Field of Blood to this day. Then was fulfilled what had been spoken by the prophet Jeremiah, saying, "And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, and they gave them for the potter's field, as the Lord directed me." (Mt 27:3-9)

Now, at Acts 1:16-19 we have a different account of Judas's death, in which the apostle Peter is depicted as stating:

"Brethren, the scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David, concerning Judas who was guide to those who arrested Jesus. For he was numbered among us, and was allotted his share in this ministry. (Now this man bought a field with the reward of his wickedness; and falling headlong he burst open in the middle and all his bowels gushed out. And it became known to all the inhabitants of Jerusalem, so that the field was called in their language Akel'dama, that is, Field of Blood.) For it is written in the book of Psalms, 'Let his habitation become desolate, and let there be no one to live in it'; and 'His office let another take.'..."

In both these passages - which contradict one another, demonstrating a problem with the "inerrancy" of the gospel tale - we note the appeal to "prophecy," specifically to supposedly prophetic scriptures. Such biblical verses, in fact, are often called "messianic scriptures," of which long lists have been compiled.

Fulfillment not of 'prophecy' but of a blueprint

If one looks at these lists of biblical "messianic prophecies," one can see how the scriptures were strung together in order to create the fictional messiah "Jesus Christ." I discuss these messianic scriptures in Who Was Jesus?, among other books, in which I assert that these "prophetic" OT verses were clearly used as a blueprint to create Jesus.

The contention that the Old Testament was used as a blueprint for the New could not be more obvious, when even the writers of the gospel tales themselves state that this-and-that "happened" in order to "fulfill prophecy." In other words, the event or characteristic was included in the fictional account in order to make it appear as if the scriptures had been fulfilled and that this character "Jesus Christ" was indeed the expected messiah. According to Christian tradition, the Jews of the time didn't accept this contention, which means they denied that Christ fulfilled messianic prophecy. In reality, they acted as if they'd never heard of Jesus Christ, as if he never existed.

The supposedly fulfilled "prophecy" mentioned at Acts 1:20 refers to Psalms 69:25 and 109:8 (RSV):

May their camp be a desolation, let no one dwell in their tents.

May his days be few; may another seize his goods!

At Psalm 109:6-7 we read:

Appoint a wicked man against him; let an accuser bring him to trial. When he is tried, let him come forth guilty; let his prayer be counted as sin!

It is easy to see how this "messianic prophecy" was used as a blueprint in the New Testament: Stringing together these various "messianic verses" - numbering into the hundreds to thousands - we can easily put together a Christ-like messiah/savior. No "historical" personage is needed at all. Round it out with the mythical motifs and doctrines from other religions, and - voila! - we have "Jesus Christ."

Looking at the notes in the Revised Standard Version of the Bible (RSV), we discover that Exodus 21:32 and Zechariah 11:12 serve as the basis for the passage at Mt 26:15, part of the "prophecy" the author of Matthew emphasized was being fulfilled, an emphasis apparently used to convince Jews that the messiah had come.

and said, "What will you give me if I deliver him to you?" And they paid him thirty pieces of silver. (Mt 26:15)

If the ox gores a slave, male or female, the owner shall give to their master thirty shekels of silver, and the ox shall be stoned. (Ex 21:32)

Then I said to them, "If it seems right to you, give me my wages; but if not, keep them." And they weighed out as my wages thirty shekels of silver. (Zech 11:12)

If we look at these Old Testament passages in their context, it is difficult to see how they represent "messianic prophecies."

God's Inerrant Word?

We see that, in Matthew, Judas is depicted as hanging himself, while in Acts, he rushes forth into the field and bursts asunder. Not only are there thus two disparate accounts of Judas's death - an indication that separate messianic scriptures were used as blueprints in the creation of this motif - but also the author of Matthew has apparently made a mistake in identifying which scripture the account of Judas's betrayal is meant to fulfill. What these facts would mean, of course, is that the Bible is not the "inerrant Word of God."

At Matthew 27:9, we read that this episode occurred in order to fulfill the prophecy of "Jeremiah":

Then was fulfilled what had been spoken by the prophet Jeremiah, saying, "And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel,

The RSV identifies this "prophecy" as appearing in Zechariah 11:12-13 and Jeremiah 32:6-15; 18:2-3:

Then I said to them, "If it seems right to you, give me my wages; but if not, keep them." And they weighed out as my wages thirty shekels of silver. Then the LORD said to me, "Cast it into the treasury"--the lordly price at which I was paid off by them. So I took the thirty shekels of silver and cast them into the treasury in the house of the LORD. (Zech 11:12-13)

Jeremiah said, "The word of the LORD came to me: Behold, Han'amel the son of Shallum your uncle will come to you and say, 'Buy my field which is at An'athoth, for the right of redemption by purchase is yours.' Then Han'amel my cousin came to me in the court of the guard, in accordance with the word of the LORD, and said to me, 'Buy my field which is at An'athoth in the land of Benjamin, for the right of possession and redemption is yours; buy it for yourself.' Then I knew that this was the word of the LORD.

"And I bought the field at An'athoth from Han'amel my cousin, and weighed out the money to him, seventeen shekels of silver.

I signed the deed, sealed it, got witnesses, and weighed the money on scales.

Then I took the sealed deed of purchase, containing the terms and conditions, and the open copy; and I gave the deed of purchase to Baruch the son of Neri'ah son of Mahsei'ah, in the presence of Han'amel my cousin, in the presence of the witnesses who signed the deed of purchase, and in the presence of all the Jews who were sitting in the court of the guard.

I charged Baruch in their presence, saying, 'Thus says the LORD of hosts, the God of Israel: Take these deeds, both this sealed deed of purchase and this open deed, and put them in an earthenware vessel, that they may last for a long time. For thus says the LORD of hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land.' (Jer 32:6-15)

"Arise, and go down to the potter's house, and there I will let you hear my words." So I went down to the potter's house, and there he was working at his wheel. (Jer 18:2-3)

Not only have the New Testament writers tortured the most unhelpful passages into "messianic prophecies," but, again, it has also been asserted that the writer of Matthew made a mistake in identifying this scripture as coming from the book of the prophet Jeremiah, when it appears in Zechariah:

The Old Testament also mentions 30 pieces of silver, in the books of Exodus and Zechariah. The Gospel of Matthew claims this as a prophecy fulfilled by Jesus, although connecting it, evidently by mistake, to Jeremiah.

The quote above from Wiki ("Thirty pieces") includes a citation to: "Vincent P. Branick, Understanding the New Testament and Its Message, (Paulist Press, 1998), pp. 126-128."

Also in the citations of the Wiki article, we read:

John Calvin, for example, says that "the passage itself plainly shows that the name of Jeremiah has been put down by mistake, instead of Zechariah, for in Jeremiah we find nothing of this sort, nor any thing that even approaches to it." John Calvin, Commentary on a Harmony of the Evangelists, Matthew, Mark and Luke

The literary record indicates that, during the centuries preceding the composition of the canonical gospels - i.e., in between the creation of the Old Testament and the New - there was an effort to depict what would constitute God's expected messiah. In the intertestamental and apocryphal Jewish literature, we see clear indications of this effort (see my discussion in The Christ Conspiracy of the texts used in the creation of Christianity). Then we see tweaking and merger with the other efforts in the Roman Empire to forge new religious concepts that unified the numerous faiths of the Mediterranean and beyond.

This one motif alone demonstrates how the Bible is not inerrant, not written by scribes infallibly inspired by the Holy Ghost. It also reveals clearly how the Old Testament was used as a blueprint to create the New.

The Buddhist and Egyptian Judas

Moreover, this motif of a betrayer of the holy one and expected redeemer is, naturally, not confined to Judaism or Christianity. In the Buddha myth, the godman is betrayed by a disciple, Devadatta, who meets with an unseemly death. This motif in the New Testament appears to be a combination of OT scripture and Buddhist ideas, as well as other such betrayal motifs as found in the Egyptian and Greek mythology, for example. The Buddhist precedent is far clearer than the OT "messianic scriptures," which, again, are tortured to fit the motif. It thus appears that the NT writers copied the Buddhist writings and hooked them into Judaism via these so-called messianic prophecies.

(For more information on Buddhism's relation to Christianity, see my forthcoming review of the great book by the same title by Dr. Michael Lockwood, to be published in a journal as well as on Kindle.)

Furthermore, Massey (Nat. Gen., 1.444) presents the evidence that Judas is made to take the role of Set or Sut in the Osirian myth. So, here we have two precedents for the Judas-betrayer motif, the Egyptian and the Buddhist, the former of which can be found in the literary record two to three thousand years before the latter.

The Egyptian potter god

If we follow up with the Zechariah quote in book 18, verses 4-7, we read:

And the vessel he was making of clay was spoiled in the potter's hand, and he reworked it into another vessel, as it seemed good to the potter to do. Then the word of the LORD came to me:

"O house of Israel, can I not do with you as this potter has done? says the LORD. Behold, like the clay in the potter's hand, so are you in my hand, O house of Israel.

The Lord is the great potter, and this episode resembles a myth revolving around the Egyptian potter god Khnum. The motif of the god - or goddess - as a potter can be found in other mythologies as well, including the Sumerian and Babylonian. As Barbara Walker states (Woman's Dictionary, 150):

One of the Sumero-Babylonian titles of the Goddess was the Potter, also called Aruru the Great, who first created human beings out of clay.

The Field of Blood

The "Field of Blood" motif appears to have an Egyptian precedent and/or origin as well. As Massey (Nat. Gen., 1.444) states:

That field was called Akeldama, that is, field of blood." In the Ritual when Osiris has been betrayed and is in the coffin vengeance follows. The betrayer and his co-conspirators are handed over to the " great strangler in the valley..."

As we can see, there is ample reason to aver that this motif of the betrayer with the blood money in the New Testament represents a fictional and not literal account. Much more, in fact, could be written about this subject alone, in a monograph, as is the case with so many other motifs found in the gospel story.

"Judas returning the thirty silver pieces." Rembrandt van Rijn (1606– 1669)

Why suffer from Egyptoparallelophobia, when you can read Christ in Egypt? Try it - you'll like it:


PostPosted: Wed May 23, 2012 11:59 pm 

Joined: Wed May 23, 2012 11:49 pm
Posts: 11
"Judas" was James, and so was "Lazarus" -- a Master in the making disguised by Pauline Liars

This is important information. There may be one or two others who know this, but no one else is writing it, I'm fairly sure. This is to be added to my book (below link) as a new and final chapter before the conclusion. It may be decades before it is recognized as being important, or even useful. Dr. Robert Eisenman is himself not yet recognized, and he made this book possible, from his position as chair of the Religious Studies Dept., CSULB, and as the world's leading published expert on the Dead Sea Scrolls. But, one can never know how these things will go. Eventually people who know these materials will read him and read this, and realize that he and I are not crazy like they thought! I'm looking for active channels to do this on the internet, and need help with web design work.

To whom it may concern,

I think you will appreciate this. It is a work in progress. It is by far the most important thing I have ever written, read, or discovered (besides the Master, of course). The Bible is mystic teaching! With this, the inevitable end of false orthodox Christian teaching is finally at hand. It shows beyond any reasonable doubt that James was the successor Master to Jesus, as a savior himself (if indeed Jesus existed!). It will soon be a new chapter in my book, "Saviors", and a paper to be read, eventually, in a future conference on the Gospel of Judas. Maharaj Charan Singh, a recent Radha Soami Satsang Beas Master (1918-1990) is my Master and teacher. Send comment as you wish:

James as 'Judas'

In the Gospel of Judas, Jesus tells Judas that "You will exceed them all, for you will sacrifice the man that bears me" - 56:20. This follows line 36:1, where Jesus tells him "someone else will replace you". Both of the other two readable books in the Codex Tchacos have similar statements about the protagonists, Philip and James, who are told, "you will die" and "you will no longer be James", respectively ("Letter of Peter to Philip", 7:6, and "James", 13:25). He "will come to rule over them" (46:23), Jesus tells Judas, about the "other generations", meaning the souls that he will save. But he also tells him, "No person of mortal birth is worthy to enter the house you have seen, for it is reserved for the holy" - 45:14-19. Judas must give up his mortal self before going there. In all church histories, James is the one to take the reins from Jesus. In the Habakkuk Pesher, found among The Dead Sea Scrolls, as Dr. Robert Eisenman+ has shown, the Righteous Teacher who is forced from Jerusalem to Qumran is James. James is successor to Jesus. In the First Apocalypse of James, James kisses Jesus as a symbol of the spirit transferred between Masters. James will be the one through whom others will now "open the good Door," and be saved. Judas dreams that the other disciples "stoned" him in the Gospel of Judas. James was stoned to death. He becomes successor Master to Jesus in these three gnostic books, and is shown in the details of the canonical Betrayal scenario in all four gospels of the New Testament, as well, to be Jesus' successor Master. "Betray him" is really "deliver" him, as that's the proper word choice for the relevant conjugation of "paradidomai", not the received, pejorative, "betray" -- the only time this common word usage is rendered "betray" in the NT, instead of "hand over" or "deliver". Judas is also the character who "falling headlong" dies in an apparent suicide in Acts 1, the same words describing how after James is attacked by Paul (as "Saul") he "falls headlong" from the Temple wing in Clement's Pseudoclementine Recognitions (ch. LXX), and is then replaced as a disciple by a certain "Matthias", a mysterious character we never hear from again -- with the defeated candidate tellingly named "Joseph Barsabbas JUSTUS, the Latinized version of James' cognomen, the Just One, brother of Jesus, son of (bar) Joseph (abba), putative father of Jesus (at least among those not inclined to virgin birth tales).

+Robert Eisenman, "The Dead Sea Scrolls and the First Christians", ch. 9, p. 332ff.

The "large upper room" that the disciples are told will be made ready for them in Luke 22:12 is the heavens, or inner regions where the Father is waiting for them (aeons in Gospel of Judas). They are to follow the "Water-bearer" (22:10) which is Aquarius, the new Age they are to enter after the Piscean Age which Jesus personified. "And they went and found it as he had told them, and they prepared the passover" (22:13). Now the stage is set for the Last Supper and the "Betrayal". Jesus breaks bread, and passes the cup around to the disciples. But in the Gospel According to the Hebrews, the bread is given not to the disciples, but to JAMES. Mark and Matthew have Judas "dipping" with Jesus. And also in Gospel of the Hebrews is James "not eating" (and presumably not drinking) until he has 'seen' Jesus or "the Son of man risen from among those that sleep".# The "woe" to "that man who betrays me" is really "woe to that man [the new Master] who DELIVERS me [the Spirit] ". This nearly replicates word for word the same statement found, in the same setting, as Judas is told by Jesus in the Gospel of Judas "You will exceed them all, for you will sacrifice [the woe] the man that bears [delivers, not 'betrays' in the canon] me." And, it follows the bizarre discussion in Luke (22:24) about which one of the disciples would be the greatest. (This in relation to: Gospel of Judas, "you will exceed them all"). James makes his entrance as Master-to-be in Mark 14:43, right after Jesus says, "Rise up [within], Let's go! My betrayer [Deliverer] is at hand" -- probably a double meaning here, spirit and successor, as "Judas" next shows up with clubs and soldiers. The "kiss" is the transfer of Spirit in the First Apocalypse of James. It is not desired, as no one wants to be a Master. It is a huge burden, even if you are 'God'. "And they laid hands on him and seized him", verse 14:46, is spiritual: They "laid hands on" James spiritually, as in trying to partake of his spirit. In 14:49, three lines later, Jesus chastises them for not "seizing" him "in the Temple [their bodies] where he was "teaching" (appearing in spirit). The seizing of the young man two lines later is a repeat of this scenario "And a young man "followed him"(14:51). This is not 'followed Jesus' like a puppy, but 'followed' Jesus as the new Master. He fled "naked" (up, in spirit), again, not desiring to be Master, leaving behind the "mantle" of his Mastership, the linen cloth of a Nazirite Priest.

#Eisenman, "James the Brother of Jesus", ch. 26, p. 956-7.

Luke 21:12-19 has Jesus warning the disciples of the persecution they will have to endure "But before all this they will lay their hands on you and persecute you" (v 12), but "not a hair of your head will perish" (v 18), "By your endurance you will gain your lives" (v 19). Compare with, "Tomorrow they will torment the one who bears me. Truly I say to you [pl.], no hand of a mortal human will sin against me" (Gospel of Judas p. 56:3-4, fragment). This isn't Jesus being persecuted in the Gospel of Judas, but the disciples: "Jesus said, Truly I say to you , 'This baptism will spare YOU from the evils of the ruler of this world, which will destroy the entire generation of the earthly man Adam'" (56:1-2 fragment) -- spare them, not Jesus. "They" will torment the disciples, not Jesus. Now read the two statements in order: "This baptism will spare you from the evils of the ruler of this world. Tomorrow they will torment the one who bears me. Truly I say to you, 'No hand of a mortal human will sin against me.'" He isn't talking about himself. He would not have switched subjects so casually from them ("spare you") to him (Jesus as "the one who bears me"). He is telling them what their baptism will do for them. "The one who bears me" is therefore, the disciples, spoken generically ("the one who"). Masters are not self-concerned -- ever. (Trust me, I have known two of them.)

There are a number of interesting aspects to the coptic Gospel of Judas. Consensus scholarly opinion is currently that "Apophasis Logos", in the incipit, or introduction, is "secret account of the revelation", or "secret word of denial", or "secret declaration of verdict", a number of other variants, none of which is particularly helpful. The mystic Apophasis Logos is the Unspoken Word, as the Greek borrow here implies. ("Apophasis" is Greek for "that which is said without saying".) "Logos" is Greek for "Word". This is the etheric, mystical Word, or Shabd (Sanskrit, Hindi) which is the true form of the Master, given, not spoken, to Judas "in the week before Passover". It also appears in the introduction to the Gospel of Thomas. Jesus appeared as "a vision", not a "child", to the disciples in their meditation at line 33:21 ("among them" should be "within them" as a vision). It is peculiar as a second-person passage, and looks to be a possible later addition, or interpolation. But the sense is correct as "vision".

The "kings that have grown weak" are lust, anger, greed, attachment, and vanity, in the teachings of Sant Mat.@ They are the same "kings" slain without mercy by Joshua in Joshua 10:16-28, in his meditation. They are the "combatants" which Judas must overcome to become a Master. The "water that flows off the lofty mountain" is an echo of Isaiah 30:25, "And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall" (KJV). This is reference to the Shabd, or Word, which flows as a ceaseless river of grace from above. The passions are the the slaughtered enemy. The descriptions of the inner Light that follow in Isaiah 30 are among the most beautiful ever written. "The Name of the Lord comes from afar... His breath is like a rushing torrent..." (30:27-28) give Life to the "mighty rushing wind" of John 3:8 which Jesus tells Nicodemus will be his rebirth. This is the Apophasis Logos of Judas and Thomas, the "Name" above all others, there being none other, Peter says, in Acts 4:12: "no other Name under heaven by which men must be saved." It wasn't "Jesus Christ of Nazareth" that saved Peter, but "the Name of" Jesus that saved him. "Jesus" was the bodily vehicle of the saving Name in his time.

@Swami Ji, "Sar Bachan",, &

The Garden of Gethsemane "betrayal" by Judas (Matthew 26:31-56) is an overwrite of James becoming Master as Jesus finishes up trying to get his disciples one last time to go within in their meditation ("WATCH and pray with me [for an hour]" --that is a description of the time of meditation.) "Strike, O Shepherd, that the sheep may be troubled; I will replace my hand upon the little ones" (Zech. 13:7, italics are my translation) is the Master coming to the disciples in spirit, "disturbing" them from their slumber (Matt. 26:31). It is not "Strike THE Shepherd". That is an orthodox translational corruption of scripture. Jesus, too, is greatly troubled, "Let this cup pass from me" -- not for himself, but for them -- because he knows that he must leave them. Again, Masters never think of themselves. The Son of man is "betrayed" (delivered) into the hands of sinners (the disciples!) who are asleep: "the spirit is willing, but the flesh is weak [sleepy, not 'depraved' or in opposition to flesh]". Jesus "comes" (in their meditation) three times, and Peter "denies" him three times (26:34). The Greek here is "aparneomai": not simple denial, but "strong denial", "utter repudiation", or "ignore". The disciples rebuff the appearance of Jesus within themselves in their meditation. Just as with the "walking on water" miracle in which Peter doubts himself as Jesus "came to them" on the water of the spirit, this meditation is done early in the morning, before sunrise -- the Fourth Watch (Matthew 14:25). "Behold the hour is at hand. Rise up within, Let's go! My Deliverer is at hand!" (Matthew) he tells the sleepy disciples. This is all spiritual allegory, and "Judas" was James.

Returning to the "young man" who flees naked in Mark 14, the new Master who is not desirous of becoming Master and runs away (up) in spirit "naked": "Naked man with naked man", the part which gives trouble to so many in the Secret Gospel of Mark is mystic allegory. They are naked spiritually! ("Some are afraid lest they rise naked", 56:25, Gospel of Philip.) The disciples are told to sell whatever necessary ("your mantle", to rise "naked"!) to "buy a sword" in Luke 22:36, only to be told that the two they already have are "Enough" (22:38). That's because these "swords" are the Word, as it is elsewhere, like Revelation ("sword out of his mouth") -- the Masters James and Jesus -- as Word -- and they as disciples, need to get it for themselves, from the Masters! Peter is the one ("one of them") who strikes the servant's RIGHT ear with the SWORD (of the spirit). Jesus, through Peter as Master, "touched [Greek, haptomai", meaning "to touch to influence"] his ear and healed HIM" -- not healed it, but healed HIM. He healed HIM! Spiritually! He initiated the servant of the High Priest (metaphor for any disciple of God) with the Word, heard in his right ear. Even today, we practicing mystics are taught to listen to the mystic, etheric "Word" with, yes, THE RIGHT EAR. Read the Kabbalah for the Jewish mystic tradition and details to verify this.

James as 'Lazarus'

It seems that Lazarus was an overwrite of James just as was Judas, as was Stephen, as was Matthias, as was Joseph Barsabbas Justus, as was John Mark, as was "the beloved disciple", as was the young man fleeing naked in Mark, and as was who-knows-who-else (maybe Jesus himself?):

In John 11 and 12, 11:36 has Lazarus as Beloved: "Behold how he loved him", and "Jesus wept", the same beloved "disciple" who in 13:23-25, "laying close, on his breast" is asked by Peter to ask Jesus who it is who will "betray" him. In Matthew 26:25 Jesus replies, "You have said so" in reply to the query from Judas as to who would "betray" Jesus, but in John 13:26, Jesus says "It is he to whom I shall give this morsel when I have dipped it" to the Beloved Disciple, who asks it. This ties the Beloved Disciple to both Judas and now James, from the Gospel According to the Hebrews, which says the bread was given to James. John 13:18, "He who shares my bread has lifted up his heel against me", drawn from Psalm 41:9 seems to be an anomaly in the middle of a positive passage (13:15-16, "I have given you an example", "a servant is not greater than his Master", 13:20-21, "he who receives me" and "one of you will deliver me") about who the chosen one will be, "Now I tell you before it comes to pass, that when it does come to pass, you will believe that I am he" -John 13:19 (KJV, RSV). The Psalm 41 excerpt could be quote-mining of the scriptures to support the orthodox position, so out of place is it in this passage. Jesus is telling the disciples to watch for his successor, in whom they will find him, not "the betrayer". The Philips Modern English translation for John 13:19 has, "I am what I claim I am"; and the NEB has "I am what I am"; the ISV, simply "I am", the NLT, "the Messiah"; the NIV, ASV, and Weymouth have "He" capitalized; the God's Word has "the one"; and the Aramaic Bible, "Living God" -- all for the Greek "eimi" which is "he", "Judas" (JAMES, of course) -- not Jesus, not God. This is reckless editorializing by ignorant scholars, shameless orthodox corruption of scripture of the most egregious kind! John probably knew what the quote was as he said simply "eimi", but nine out of twenty translations I checked were wrong, not using the correct "he", but something more autobiographical -- nearly 50%! Interestingly, the most recently made translations were the most far off. After a few more centuries of this, who knows what the Bible might say!

John 10:4 says Jesus said "the illness is not unto death" but John 10:14 has Jesus declaring flatly that "Lazarus is dead". What does this mean? It can't be both "illness not until death" and "Lazarus is dead", can it? No. It means he is dead spiritually. After "raising" him spiritually, Jesus "walked no more openly among the Jews" but went to Ephraim near the wilderness with his disciples (Qumran?) and then to Bethany where Lazarus was in the house of his sister Mary, sister to Martha, six days before Passover. This is the same time-frame in the Synoptics and Gospel of Judas for what I show is the installing of James as Master in "the Betrayal" story. I believe this was written in Hebrew by Matthew as "to deliver", then translated and rewritten as "betrayal" with all the overwriting of 'betrayer Judas' and put back into Greek Matthew, after Luke and Mark had written the betrayal story. It is a thorough overwriting of the scene where James becomes successor Master to Jesus. It is what should also be in Acts 1, the election of "Matthias" to replace "Judas" (which is actually James replacing Jesus, what logically should be reported here and is not, as shown by Eisenman^).

^Eisenman, "James the Brother of Jesus", chapter 8, p. 154ff.

In Bethany, Mary anointed Jesus with costly oil, a symbolic anointing in the presence of Lazarus. Enter Judas complaining of the anointing of the feet with costly oil by Mary (John 12:3-4). It was better used (12:5) for "THE POOR" (the Jamesians). John 12:8: "THE POOR [Jamesians, especially real Masters among them like James] you have always, but me you have not always." That's Jesus saying James will take over from him, but that they really should contact the Word through him, the initiating Master. Like Paul his mentor, John uses "the Poor" to disparage James, as a "thief" in the person of Judas. He has "the box" of money in 13:29, and "some thought that Jesus was telling him 'Buy what you need for the Feast' or that he should give something to the Poor", another allusion to James. Now the crowds come wanting to see not just Jesus but Lazarus, whom he has raised from the dead (12:9). The chief priests plot to kill him (12:10) "because many of the Jews believed on Jesus BECAUSE OF HIM" (12:11) -- this is the same as "as many as believed on Jesus did so because of him ... " as is said of James in Hegesippus, via Eusebius. "Lazarus" is then, also, James .

The oil is, of course, symbolic of the spiritual anointing. Josephus also mentions bathing and wearing nothing but linen, both features of the Betrayal scenario, as practices of Essenes like John the Baptist and James. John 13:10, "He who has bathed does not need to wash, except for his feet, but he is clean all over; and you are clean, but not all of you" is about Masters assuming some of the karmas of their disciples*, not that "one of them" is unclean as betrayer. Only the feet need to be washed, and is easily done when the Master sees fit. Jesus tells them a servant is not greater than his Master, but says he is not speaking "of you all". "I know whom I have chosen" (13:18). This is Jesus telling them that he has picked his successor.* He says he tells them now so that when it takes place "you may believe that I am he". This is very deep. He means that he is the successor! Just like John was Elijah, Jesus was James. All Masters are One. "You will be replaced by someone", Gospel of Judas, 36:1.

*Maharaj Charan Singh, "Light on St. John", p. 190.

The 'poor' man of Luke ch. 16 in the parable of the Rich man/poor Lazarus (16:24: "send Lazarus" who has risen) is again James, of course. The Rich man and the father with five sons are Caiaphas and the Ananus (or Annas) clan with five successive high priests as sons of Ananus (father-in-law and brothers-in-law to Caiaphas), culminating with the one installed in 63 CE who condemned James (John 12:10: "So the chief priests made plans to kill Lazarus as well"), for what? -- not telling the people that Jesus was not still Christ ("even if someone rises from the dead" Jesus says to Caiaphas, again just as Hegesippus says of Jesus, via Eusebius)%. Two scholars from the 19th century (Sepp and Drioux) already came up with this. It is further evidence of the linkage of James to Lazarus.

%Eisenman, "James the Brother of Jesus", ch. 9, page 211.

The timing of Jesus coming to Bethany in John 12:1 just prior to the betrayal is paired with this: Lazarus' house in Bethany is Mary's house, sister to Martha. It is "John Mark's" house (Acts 12:12), which is in fact James' house: It is the same one where the message was taken for James in Acts 12 that Peter had escaped Herod's imprisonment (metaphor for the world, this chapter is Peter's becoming a Master, just as "the Betrayal" in Gethsemane is for James becoming a Master). Every detail in Peter's "prison break" is metaphor for bodily release upon becoming Master: "sleeping" in the body unaware of God, chains of desire falling from his hands, the angel "raising him up" from his lower mind, "light" in the "cell", "striking" (Zechariah 13:7) on the RIGHT side as symbol of the ascending subtle energy etheric prana, two soldiers guarding the cell akin to the two inner pranic currents going up and down (the two "fishes" in the loaves and fishes story, and the "fish" in Jonah and the great fish story), the girding with sandals against the world, wrapping the Mantle of Mastership around himself (Elisha picks up Elijah's "mantle" in 2 Kings 2:13, becoming his successor), the gate that leads "unto the City" opening itself, and Peter "coming to himself" -- the exact words used at the close of the Apocalypse of Peter, wherein Peter is a Master.

Acts 12:12-19. Peter "knocks" on the "door" (the single eye of the body) where "many were gathered together" in meditation. Rhoda hears Peter's "voice" (his Word) and does not "open the door of the gate [to heaven] for gladness", but instead "runs in" (within) and tells the others of Peter's "arrival" (from above!). She insists she is not mad, and they say it is "his angel". Peter continues "knocking" until the door is opened, they see him, and are "amazed". He tells them it was the Lord who brought him out of "prison" and to go and tell James, who is the Successor. By "day" -- when the mind is again in the body -- "Herod" (mind) has the guards of the cell "slain" -- the desires that chained Peter are now extinct.

Confirmation that James succeeds Jesus is abundant in the gnostic gospels, like "Gospel of Judas" and the "1 and 2 Apocalypses of James". Judas (James) "will exceed them all" -- "sacrificing" himself, just like he does in the real gospel "Betrayal" scene and then trying to flee, spiritually "naked", from his Mastership in Mark 14.

"For as you have drunk on my holy mountain,
so all the nations shall drink continually;
they shall drink and swallow,
and shall be as though they had never been.
[Compare with Gospel of Judas, Mark 14:21]
Saviors shall go up to Mount Zion to rule Mount Esau;
and the kingdom shall be the Lord's" - Obadiah 1:16, 21.

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