Astronomy and Daniel
Franz Boll Heidelberg Univ published a demonstration that the night visions of Daniel and the Revelations of John were observations of constelations. Franz Cumont also observed that the they were the constelations of interpreted Greco-Egyptian lore. Rev.12:1-6 The constelation of Virgo. Babylon = the Goddess of the suckling child Persian AD 542 = Goddess holding two ears ie. (Spica) nursing a boy some nations call ( Isu ) ie. Jesus. Nabatean AD. 904 = Pious virgin who has not seen a man....Typhon Rev .12:1-6 Pursues Virgo Rev.12:13-17 * she gave birth to a son a man child ) a tautological Egyptianism see Boll, Eisler, How could John the fisherman ever have known of Egyptian astrological texts?The 144,000 Virgins in Rev.14:4 and the Virgin John of the Leucian Acts.
(Spaedo Christi) Eunoch of Christ Gen 1:28, legally binding obligation of every Jewish father to see his son was married at 18y or 20y. Baby Talmud 7 is the number of those upon whom God has placed a ban first among them is he who has no wife. Infiltration of the emasculated clergy of the Ephesian Artemis, Phrygian Attis, and Syrian Kombabos.St John going to sleep in his tomb
Hippolytus. Treatice De Antichristo 36th Chapter grhgorhson = awake. ( and tell us who thou sawest.....etc). In his Odes to all the scriptures he calls John the Ephesian High Priest St. Augustine states that the earth near St Johns tomb is said to bubble up that this happens through his breathing (eisis anhelitu) Eisler notes that St Augustine has been misled by Asian influences at work and by the influence of the Priscillianist Instantius the author of the Monarchianist preface to the 4th Gospel. Myth Christianization of Pagan myth describing the emasculation of Attis the beloved darling of the great mother Goddess, as not dead but sleeping in his Pessinuntian grave his hair continuing to grow and his digitas to move. Arnobus Christian apologist relates the above story so it is well known to the Christians of this era.St Johns grave and the dust arising out of it. Archaeological evidence for a miracle legend
Jahreshefted des oestereischen archaelogischen Instituts, Vol.25, Beibl, cols 21-22 fig 10. Shows a diagram ( in metric scale ) of the original tomb of John found under the Basilica built by Emperor Justinian in Honor of Ephesian John . Prof Joseph Keil estimated it is 4th or 3rd cent. Eisler claims there was a hydraulic syphon which operated to shunt air into and out of this tomb. Prof Kiel shows this actual syphon in his plans cols.65-66 above. But as a conduit for water ( consecrated ). It used lead pipes and a very large earthenware chamber found ( In Situ ). The tomb was walled up.The two tombs of St. John in Ephesus
Dionysus of Alexandria states there are two tombs in Ephesus AD 262. Eisler thinks the Basilica location is the final resting place and that the rock tomb is the earlier tomb.The Confusion of the two Johns
Clement of Alexandria Relates a story of how John the evangelist hurries from the Ephesian public bath to avoid meeting Cerinthus the Gnostic. * Eisler states this story probably rings true. Cerinthus name = Bee bread a slave name probably a ( servus literatus) Gaius accused Cerinthus of fathering upon John authorship of the 7 letters to the Alogi of Asia Churches and the Apocalypse.The identification of John the son of Zebedee with John Mark and with John the Evangelist in Pseudo-Hyppolytus
Chronicle of Hippolytus. AD.220 Some elder in Jerusalem describes the sones of Zebedee as- Rich and of noble birth
- Father dies and sons sell business and buy High Priests house
- Etc... Church of Hagia Sion is the house of the last supper
Papias on The Apocalypse of John and the Fourth Gospel
Andrew of Ceasarea Cites Papias as among the first to take the Apcalypse of John as trustworthy but Eisler states this does not prove he thought that John Zebedee wrote it! Irenaeus V.30, 1 says of the mystic #666 or 616 that all approved MS have 666. Also that who have seen John face to face testify to this figure. V33,4. Papias hearer of John and companion of Polycarp is one of those who have seen John face to face. Eisler, therefore Irenaeus felt Papias considered this John to be the author of the Apocalypse. Irenaeus Quoted by ( Eusebius, hist.Ecc.III.18.,3 ) stating that the Apocalypse was not seen a long time ago but almost in our own generation towards the end of Domitians reign. Eisler states that Ireneaus must be reffering to Papias comments which he is quoting from as Ireneaus wrote in AD180 whereas Domitians reign was AD 84-96 ie. 3 generations before his time. Papias believed the Apocalypse was seen not written then he cannot have believed that the Patmian visions were seen by John Zebedee he must have attributed them to John the arceiratikou Eusebius Ch.39, 1-7 "Eusebius states Papias was aware there were two Johns and that the second John the elder or ( Senator ) saw the revelation if we admit J.Z was the former. Eisler * therefore, Eusebius was aware that Papias felt the elder did write Revelation. Eisler feels that Eusebius totally misrepresents Papias when he states in the same ch.39, 1-7 that Papias clearly (safvs meant that the Evangelist was one of the Apostles. ( crucial to Eislers argument see. p.141 ) Eisler states that Papias taught that James and John were martyred long before Peter. Papias cannot have said J.Z. was the elder because J elder criticized the lack of chronologial order in Mark ( according to Papias ) written by Peters interpreter after his death. Eusebius was therefore very wrong to say Papia's claim to have known John Z quoted by Iraneaus was false. Papias did not claim this he claimed to have known John the Elder! Only Eusebius blinded by prejudice inherited from the school of Origen is responsible for this muddle which has obscured the problem for 16 cent. Rev1:19 states John is the writer ie. autograph whereas the other text in the Gospel was 2:1,8,12,18 written by a secretarial collaborator writing better Greek 2: 1,7,14.
The Quotation from Papias in Fortunatians Preface to The Gospel of John
Ireneaus taught that Polycarp and Papias had heard and seen the Ephesian John the author of the Apocalypse and the Gospel Epistles. Fortunatian's prefaces state that John's Gospel was published in his lifetime. Lucinian Prologues. Mark published after Peters death by his interpreter.
Papias the beloved disciple of John
hgaphmenos Hellenic trait to describe such a chain of authority ie. Jesus, John, Papias, etc. eros paidigwgikos Platonic See Callimachus Lib Cat eg. Diogenes of Laertes " Lives of Philosophers " ( VIII.8, 96 ) see ( IX.5,25 ) re: Zeno of Elea " Zeno a constant hearer diakhkoe of Parmenides and became his beloved gegonen autou paidikaWho Wrote the Gospel Dictated by John?
Fortunatians preface states that John did not write his Gospel but dicatated it to a secretary. copy out the uncial letters see Text pp.155-56. Eisler claims this fact must have been known to Irenaeus and Papias otherwise how could they have thought the same author wrote both texts? * Prologue to a Patristic chain commentary on the IV Gospel see Balthasar Cordier (Antwerp, 1630 pub.) from a manuscript in the possession of Queen Christiana of Sweden formerly with Cardinal Nicolaus Cusanus written at the Monastary of St John Prodromas Constantinople. States that John dictated his Gospel to his disciple Papias. Eisler claims scribal punctuation errors in the Fortunatian preface wrongly indicates Papias as the scribe when in fact it was Marcion. Only punctuation marks need to be changed to correct this text!
The Punctuator and Emendator of Fortunatian's Prologue The Presbyter Patiricus of Ravaenna Instructed by Bishop Ecclesius
Codex Latinus Monacensis 6212(N) Luke (f,40): Top of this prologue is found the name Patricius a Presbyter who acted under the orders of Archbishop Ecclesius of Ravenna ( d.July 22, 532 ) Eisler claims the scribe made the error to hide the embarrassment that John had collaborated with Marcion and that we know who he was. Plate miniature of Codex Coislin CXLVI olim CCXII saec. XI/XII, Marcion described as a scribe for John in Lenningrad Pub Lib Cod Muralt Cl Plate 10 cent Evangeliary of Keirouseis MS 748 Peirpoint Morgan Library N.Y.The Restored Witness of Papias and the Internal Evidence of the Gospel
grammata Are writings and
not letters of introduction as Marcion had been expelled from his church by
his own father. Ephesius sacked in AD 1090 original MS was lost. St
Christodulus AD 1088 started the legend about John dictating his Gospel
standing upon Mt. ( estvs )
Summit katap anos
near Karos on Patmos to Prochorus. Questions:
1) Chronology
of IV Gospel does it fit with John the elders life?
2) Is there text
evidence of Marcion in the IV Gospel?
3) How can John 21:23 be harmonized
with the fact that he is still alive? and not dead before his Gospel is
published?
The Date of the Fourth Gospel and Epistles of John
Bauer Walter, AD 100 to AD 125 ( he estimates ) the date of composition for the Fourth Gospel. John V.43 telos = end is an unmistakable ref to a pseudo-messiah refers to Andreas Lukuas who started a world wide revolution in AD 115 vanquished by Lusus Quetus and Marcus Turbo. Ireneaus stated John lived until the time of Trajan who died in AD 117. Eisler states that some Slavonic MS put John even into the time of Hadrian in AD 117-138. Ist Epistle written AD 115-17 under Trajan ( Eisler thinks ) ad Parthos would attest to this but critics disagree. Supported by St. Augustine ( Quaest. Evang 2, 39 ) Cassiodorus Senator ( instit. C.14 ) h pistolh h kaqolikh = for the Jewish Christians of Mesipotamia ie. in the Parthian Empire. auticristoi polloi John 2:8 ( 1st Epistle of John ) Jewish revolutionaries led in Egypt and Cyrene by Andrew the Lycian. ( May have been a the Messianic King who was recognized in Lycea. Jews who rose in Cyprus were led by one Artemian. Conclusion of the IV Gospel written at the time of the Emperor Trajan or soon after or during AD 115-117. Prochorus part Islamic forgery probably written about AD. 1088 stating he wrote the copy of John kept at Ephesus. 1st Epistle of John written about AD. 115-117 * Eisler's opinion. Flavius Josephus professes to have written a special edition of his Jewish War for the Jews of Partha to discourage their rebellion against Rome. Holtzmann Cites 1 John 1:3 " What we have seen and heard as proof it was addressed to far distant persons. EPISTOLH KAQOLIKA PRWTH EPISTOLH DEGGERA ekleketh kuria Polycarp first quoted EPISTOLH therefore they are posterior to pub of IV Gospel! John 13:34 and 2 John 5 and 1 John 2:7 ref prove Commandment to love was first given in John 13:34 as a new command. Cryptic address used story of Sarah and Hagar Queen and Handmaiden ie. kuria Lady in Hebrew would be " GVRAH " . Adamantius " Dialogue " Quotes Marcus the Marcionite heretic as citing with approval John 15:19 and stressing greatly, John 13:34. PALIY A new commandment. St Jerome Probably after Origen, his source quotes his in his notes on Gal.6:2 of the time when John in Ephesus extremely old in age had to be carried to church carried tired out the bretheren by always repeating the command love one another. O presbuteros Gaiw agaphtv ou egw alqeia OE Gospel fr god good and spell tale ie. A good story. John 3 verse 10 shows evidence of refutation of IV Gospel according to Eisler but this is not so clear. Eisler feels this refers to the controversy attested to by Gaius of Rome and Hippolytus over the Evengel of John the Alogoi rejecting ie. ( Diotrephes ) and excommunicating those who accepted the new and foreign ie. Papias of Marcion. See also teknia mou paida my..........1......ch.......John 13:33 and John 21:5 E.Stange and Gerh. Hoffmann German authors who state the evidence shows that John wrote as a very old man. Hegesippus reports that the Lord's uncle Simon the son of Clopas accused before Atticus the Consular was tortured at the age of 120 y. and crucified in Trajans Era. He was crucified as a leading elder in Jerusalem of the Christian ie. The ( Messianistic Community ) as a revolutionary during the war under Luses Quietus AD.117-Marcion was a very wealthy ship owner. The fourth Gospel is conciliatory towards Rome and tries to minimize the political aspects of the movement. John 18:36 only here does Jesus say his reign is not of this world. Hegessippus stated the grandsons of Jesus brother Judas ( Thomas? ) told Emperor Domitian who arrested them that as descendents of King David that the Kingdom of the Messiah was not of this world. kosmikh nor of Earth epigeios but epouranios There has been according to Eisler a transposition of the Temple scene from the logical place. Ch.12 to John 2: 13-22 see R.Schutz (1907) and G.P.Lewis ( 1929 ) this was meant to conceal his political nature and his conviction under Roman Law. * John said to Papias that Marc Peters interpreter did not write down the correct order to his chronology. ( ou meutoi taxei ) of the things said or done by the Lord. Eisler also claims that John is suppressing the sojourn in the desert " with beasts of the wild " Mark 1:13 after his baptism with John ie. The Revolutionaries. This offended the Alegoi who rejected the IV Gospel. Macabean Zealot's as Josephus states of the so=called Bandits of Trachonitis " a life in common with the animals, " Tertullian stated that Marcion rejected the Messiah foretold by prophets of the Old Testament as too militant and substituted a Gnostic figure, a savior of soul. BIBLION 39 Traces of Marcionism in the Gospel of John ( pp.178-186 ). autou him............... autou ............... himself ( Gal.1.1. ) deleted words " God the father " ( Eisler ) Corinthians 15:20 deleted a uastanai, for eghgertai ie. Stand up for raised. kai O kosmos di autou egeneto ( and the world came into bieng throught him etc...) St. John inserted the above lines as a correction to against Marcion. Irenaeus ( Book III, 2.1.f ) devotes a whole page to this issue, ie. The above quote from St John. Vaticanus Graecus 1209 = Codex B states in John 1.4 and the life was the light of men ( the words " of men " in the margin only. Therefore the scribe was using Marcion's heretical text and correcting it. John 4:22 and 17:20 insertion = ( Salvation is from the Jews ) Eisler thinks this is an insertion. Abbe Joseph Turmel pseud Henri Delafosse ( 1925 ) R.G. Modernist theory was that the IV Gospel was a Marcionite Evengel subjected to Catholic revision. * Scholars who have seen the relation between ( Marcion and the IV Gospel ) are as follows: Harnack, (1920) Hilgenfeld, Valentinian and Marcionite, Volkmar. Fortunatians preface uses ( Descripsit ) for collaboration which may equal the Gk for apegrafen he copied or = kategrafen wrote down. The Lucien prologue uses conscripti ( which means sunegrafen he composed.
The Gospel Published during the lifetime of John and the author's super-and subscription
O grafas tauta who.... sfragis ( seal ) John 11:3 * states ( Lazarus ) was the beloved disciple. Dr Johannes Kreyenbuhl ( 1846-1929 ) of Lucerne Univ Zurich pub Das Evangelum der Warheit, eine neue Losung der Johannefrage. Berlin 1900 ( vol.1.p.158 ). Rudolph Steiner ( 1903 ) gives the same conclusion in his, Das Christentum als Mystische Thatsache. Lec IVG Hamburg 1908 (NR IV, pp.2-5). Dr William Kaye d. 17 Oct 1937. Letters to the Guardian and the Spectator that Lazarus of Bethany was the author of some of the later chatpters of the Fourth Gospel. While John the elder uses in John 21:24 the Apostolic " we " with ref to his own attestation of the truth of the eyewitness beloved by the master. Dr. H.B. Swete Cambridge Univ 1916 re: Love. John 11:3 ibid 5 and Marc 10:21 said could the beloved disciple be one of these? Lazarus lived within 2 miles of Jerusalem, his family is well off. See John 12:1 Eisler states that if the beloved disciple was the reciever of the greatest miracle would this not be mentioned in the fourth Gospel? Or the NT? The other disciple answers better he was very rich. See ref: e cwnkthmata polla Math, Marc 10:22 plousos sfodra Luke arcwn ( see Luke 18:18 ) Luke ie. Probably a member of the Sanhedrin. Ref to Lazarus Mark 10:21 Math 19:16 Luke 18:18 John 11:3 and 13:23,15., 21:20,23,24. Quadratus told the Emperor Hadrian that some of those who were cured or ( raised from the dead ) by our Saviour survived even until our own time? 1 Epistle John 1 Refers to we ie. John and Lazarus.Lazarus
Eisler states he is the one referred to in John (21-24) as writing these things etc peri tou twn testify to grafas tauta writing these things. kai oidamen ( and we ) = pluralis auctoris modestatis oidamen we know captatio benevolentiae ie. Roping in the reader. John 19:35 o ewrakws memarturhken kai alhqinh autou estin h marturia kai ekeinos. Prof Charles Cutter Torrey Prof of Semetic L. Yale Univ. ekeinos refers to the personal testimony of the author of the Gospel an " idiomatic usage . Eisler states: the author holds to the tradition that Lazarus is the witness the marturia.John the Evangelist- An Eyewitness of the Arrest of Jesus. " The High Priest present at the Crucifiction
Mark 14:50-52., 14:51 kai eis tis neaniskos h kolouqei autov peribeblhmenos siudona epi gumou kai kratousin autou oi neaniskoi o de katalipwn thn sindona gumnos efugen ap autou Fortunatians preface states that Peter's dragoman was called ( stump fingers ) ie. The one who wrote Mark in Italy not the Jerusalemite John Mark the acolyte of Paul. St Ambrose of Milan circ AD 390, St Epiphanius from Salamis AD c 400, Peter Chrysologus Ravenna c AD 450 all state the neaniskos was John the prhsbhthr which is correct according to Eisler. * The one who enabled the Apostles to enter the High Priests house could not have been John as he was naked after having fled from the Cohort. See John 18:15 Gospel of Mathew believed to have been translated into Greek by the author of the Fourth Evangel. Mark 14:51 true account in his bed clothes. He was 5 or 6 in AD 22 he became High Priest in AD 37 Math 21:15 young scribes glorify him as son of David! Day before the arrest. Amos 2:16 he that is courageous among the mighty shall flee away naked in that day, saith the Lord. * Well known to commentators, but Eisler does not feel the text has been inserted. Mark 15:31 Math 27:41 High Priest present at the execution and children, therefore John was probably present with his father Annas.The Fourth Evangelist Identified
swyein ta fainomena Born son of Annas ben Sethi the Sadducean Boethusain High Priest AD 6-15 one of five brothers all of whom succeeded their father as acting High Priest. Heard, saw and touched Jesus the Nasorean when he taught in the Temple precincts as one in power, proclaimed the Davidic King. Sat as a Judge of the Law court on Peter and John the Zebedeed voting as did Gamaliel. AD 37 Johanan better known as Theophilus ( Hellenic patronym ) chosen by Vitellius Roman Governor to act as High Priest. AD 41 deposed by Herod Agrippa AD. 66 commander of one of five armies occupying the provinces of Gophnites and Acrabatene defeated by the Romans and exiled to Patmos. Temple destroyed, Luke dedicated his book to him. Marcion arrives to persuade him to write a new Gospel to refute what others after he brought copies of other works . John had to rewrite the Gospel after a Marcionite version had already gone out to Parthia and to the elect lady in Jerusalem. Diotrepheis John was probably given hemlock during the Messianic revolt of AD 115-117. Marcion sailed for Ostia attemtped to use Luke as his new Gospel after being refuted by John. * Eisler claims he knows what material Marcion brought to John of Ephesius.Additional Notes
St Jerome did the final revision of the Latin Bible. St Jeromes short list of Christian Literature De viris inlustribus C.F.Burney Oxford? Polycrates Flavius Josephus Ant. 20:10 ( re: 28 priests ) Josephus ( B.J.II.f.538 ) see ref p. 40 of Eislers book re auaniou Iwannhs preface to John found by Cardinal Angelo Mai and Pub Tractatus Sti. Hilarri episcopi found in 9 cent MS codex Vatic.4222 ( fol 46 ).Victor AD 189-198/9
Feast on July 28 ( Quarto Deciman Controversy ) votic burial see Catholic Ency Vol 14 66c Vol 5, 8b. Vol 13 886c, Vol 14 546c. * Sought to impose Sunday as Easter feast over Nissan 14th of the oriental church. Victor threatened Polycrates of Ephesus with excommunication but Iraneaus intervened stating that the Quartodeciman trad was very ancient. This was the first attempt by Rome to assert its authority over the Asian churches. Asian tradition was to observe easter at Passover ie. The 14 of Nissan which proves that this celebration was really that of a Jewish sect and not by any means a new or non Jewish tradition.Josephus Bahrends a German Baltic scholar ( 1900's ) claims that a translation of the Jewish war by Josephus was actually translated from Aramaic but the Jewish Encylopedia claims it was not. See p. 255 Vol 10 Shlomo Pines " An Arabic source of the Testimonium Flavianum and its implications" Jerusalem ( 1971 ) see Loeb Lib tr 3rd vol. 1926. Regarding Slavonic copies of Josephus's Jewish War see Slavonic /Russian =Mescersky (1958 ) Tr from German but no english available!! a
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