Authors: Kathleen O'Neal Gear
The Betrayal (45 page)
26
The Gospel of Nicodemus, IX.
27
The Gospel of Nicodemus, XâXII.
28
In the Gospel of Thomas, verse 77, Jesus says, “Split a piece of wood, and I am there. Lift up a stone and you will find me there.”
29
Based upon the bindings, and the archaeological context, we know that what we now call the “Nag Hammadi library” was probably the private library of one Egyptian monastery, likely buried to protect the texts from the Church's edicts that all such documents should be burned. The codices are fourth-century Coptic translations of the original Greek documents dating to the second and third centuries.
30
The Gospel of Philip, verse 21.
31
The Gospel of Mark, 16:23. Yakob and Yohanan are, of course, James and John.
32
Josephus estimates that two and a half million Jews came to Jerusalem for Passover (Josephus,
Jewish War,
6:423â27) and that they slaughtered over 225,000 lambs.
Jewish War,
6:423â27) and that they slaughtered over 225,000 lambs.
33
The Platonist historian, Celsus, in his book entitled
On The True Doctrine,
VI.75, which was written between about 170 and 180 C.E., reported that “they say” Jesus was “small, ugly and undistinguished.” Church Father Origen (185â253 C.E.) found a curious source for “ugly” in Isaiah 53:1â3. Celsus' words, “they say,” indicate that he had some source for this description, and it may have come from earlier versions of the gospels of Matthew and Luke, since he is dependent upon them for portions of his book. However, this description remains unverifiable.
On The True Doctrine,
VI.75, which was written between about 170 and 180 C.E., reported that “they say” Jesus was “small, ugly and undistinguished.” Church Father Origen (185â253 C.E.) found a curious source for “ugly” in Isaiah 53:1â3. Celsus' words, “they say,” indicate that he had some source for this description, and it may have come from earlier versions of the gospels of Matthew and Luke, since he is dependent upon them for portions of his book. However, this description remains unverifiable.
34
Second-century pagan and Christian writers include these “tattoos” as part of the Jewish description of Jesus (b. Sabb. 104b; t. Sabb. 11:15; y. Sabb. 12â4), and we know that magicians did write spells on their flesh, because the directions for it are given in the Egyptian magical papyri, PGM VII.222â32 and VIII.65ff. For more on this, read Morton Smith's outstanding book,
Jesus the Magician,
pp. 46â48.
Jesus the Magician,
pp. 46â48.
35
The Gospel of Mary, 18:5â10.
36
There is an excellent discussion of Peter's relationship with Mary Magdalen in Elaine Pagels' classic book,
The Gnostic Gospels,
pp. 64â66.
The Gnostic Gospels,
pp. 64â66.
37
The Gospel of Thomas, verse 114.
38
For more on the role of women in Jesus' ministry, see the
Anchor Bible Dictionary
entries for “Susanna” and “Joanna.”
Anchor Bible Dictionary
entries for “Susanna” and “Joanna.”
39
The Gospel of Thomas, verse 111.
40
Pistis Sophia, 36:71.
41
Dialogue of the Savior, 139:12â13.
42
The Gospel of Philip, 63:32â64:5.
43
John 11:47â48. History demonstrated that Kaiaphas was right. The insurrection against Rome that began in 66 C.E. ended in total disaster, with the Temple burned, the city of Jerusalem left in ruins, the population decimated and scattered.
44
Hanan
was the Hebrew name of the man New Testament readers know as “Annas.”
was the Hebrew name of the man New Testament readers know as “Annas.”
45
Dead Sea Scrolls' Community Rule (IQS) 9:10â11, also the Damascus Document B20.
46
The Gospel of Thomas, verse 113.
47
There is a good discussion of this name issue in John Meier's book
A Marginal Jew,
vol. 1, pp. 231â233.
A Marginal Jew,
vol. 1, pp. 231â233.
48
The Gospel of John 18:31 credits Jews with saying to Pilate, “It is not lawful for us to put any man to death.” This could not possibly have been said by any Jew with any authority, because it is simply not true. The Sanhedrin certainly did exercise jurisdiction over capital cases, as is verified by Acts 4:1â22 and 5:17â42, as well as Josephus in his
Jewish Wars,
6, 2, 4. Also, see Cohn, pp. 30â34.
Jewish Wars,
6, 2, 4. Also, see Cohn, pp. 30â34.
The two courts, Jewish and Roman, apparently handled cases associated with violations of their own respective laws. So, for example, the Jewish crimes of idolatry and blasphemy would have been of no interest to a Roman court. They would have been under the exclusive jurisdiction of a Jewish court. On the other hand, the crime of treason against Rome would have never been referred to a Jewish court. Only Rome would have tried a person so accused.
In any case, Jews never crucified anyone at any time. Crucifixion was not a legal mode of execution according to Jewish law. The modes of execution were: stoning (Deut. 17:5), burning (Lev. 20:14), hanging (Josh. 8:29), and slaying (Deut. 20:13). Mishnaic codifiers later changed “hanging” to “strangling.” For more on this see Cohn, pp. 209â12.
49
Pistis Sophia, 36:71.
50
The Gospel of Philip, verses 32, 55.
51
The Gospel of Philip, 61:29â35.
52
In the Gospel of Philip, 63:25, it says, “ ⦠for Jesus came to crucify the world.”
53
Pappas Eusebius, or in Greek,
Eusebios,
was indeed in charge of the thirty-thousand-volume library at Caesarea. For his time, he was truly broad-minded. He believed in religious tolerance and argued for allowing religious pluralism throughout the Roman Empire. He abhorred the persecution of other religious faiths, and proclaimed that, in the end, the gospel Truth would triumph of its own accord.
Eusebios,
was indeed in charge of the thirty-thousand-volume library at Caesarea. For his time, he was truly broad-minded. He believed in religious tolerance and argued for allowing religious pluralism throughout the Roman Empire. He abhorred the persecution of other religious faiths, and proclaimed that, in the end, the gospel Truth would triumph of its own accord.
54
While Eusebios reluctantly agreed with the conciliar decisions at the Council of Nicea, he eventually got back at his opponents. He toppled Eustathios in 330, and Athanasios in 336.
55
The
sicarii
were a group of dagger-wielding assassins, perhaps associated with the Zealot party.
sicarii
were a group of dagger-wielding assassins, perhaps associated with the Zealot party.
56
The Great Persecution began on February 23, 303, and resulted in eight terrible years of almost constant attacks on Christians, particularly in the East. Eusebios' patron, Pamphilus, was tortured and put in prison in November of 307, where he remained until he was martyred in 310. The bishop of Caesarea at the time denied the faith and left Christians leaderless through the rest of the Great Persecution. Eusebios, who recorded these events, refused to write down even the man's name or what became of him. After the battle of Milvian Bridge in 313, Constantine met with the pagan ruler of the eastern empire, Licinius, and got him to agree to end the persecution. It is at this time that the retiring research scholar, Eusebios, was made bishop of Caesarea.
57
The arguments that follow, presented by Barnabas, are historically accurate. The Jewish and pagan traditions about Jesus' illegitimacy were strong. Celsus' version of this story, written in 178 C.E. in his work titled
On the True Doctrine,
says that Mary was pregnant by a Roman soldier named Panthera and was driven away by her husband for adultery. While much of Celsus' work is clearly polemical, it's unlikely that he made up Panthera's name or occupation. He was probably reporting information he'd heard.
On the True Doctrine,
says that Mary was pregnant by a Roman soldier named Panthera and was driven away by her husband for adultery. While much of Celsus' work is clearly polemical, it's unlikely that he made up Panthera's name or occupation. He was probably reporting information he'd heard.
In addition to the sources mentioned by Barnabas, the Toledoth Yeshu, the Jewish story about the life of Jesus that chronicles the ben Pantera story, dates to the 900s, though the Aramaic original may be
from the 400s, and the work probably contains fossil remnants of traditions that date to the second century, and were perhaps influenced by Celsus' work. For more on this see the
Encyclopedia Judaica,
vol. 16, the entry by J. Dan,
Toledot Yeshu.
from the 400s, and the work probably contains fossil remnants of traditions that date to the second century, and were perhaps influenced by Celsus' work. For more on this see the
Encyclopedia Judaica,
vol. 16, the entry by J. Dan,
Toledot Yeshu.
Also, the canonical gospels themselves provide evidence. In John 8:41, Jesus is sparring with his Jewish critics in Jerusalem and they say “
We
were not born of fornication!” as if to imply
as you were.
As well, in the Gospel of Nicodemus, which dates to the 300s, but probably has origins in the late 100s, there is an interesting reference. In the story, Jesus is on trial before Pilate and one of his enemies charges, “You were born of fornication,” which demonstrates the persistence of the illegitimacy stories.
We
were not born of fornication!” as if to imply
as you were.
As well, in the Gospel of Nicodemus, which dates to the 300s, but probably has origins in the late 100s, there is an interesting reference. In the story, Jesus is on trial before Pilate and one of his enemies charges, “You were born of fornication,” which demonstrates the persistence of the illegitimacy stories.
In fact, the ben Pantera tradition was so widespread and persistent that early Christians could not simply dismiss it as a malicious lie propagated by Jewish opponents; they had to find a way to explain it. So, for example, in the fourth century, Epiphanius gave Pantera a place in the holy family, claiming that Joseph's father was known as Jacob Pantera. As late as the eighth century, attempts were still being made to explain it away, as we see when John of Damascus writes that Mary's great-grandfather was named Panthera.
The best synopses of the Pantera evidence can be found in three books: Morton Smith,
Jesus the Magician,
pp. 46â61; Jane Schaberg's book
The Illegitimacy of Jesus
, pp. 156â178; and James D. Tabor's book
The Jesus Dynasty
, pp. 64â72.
Jesus the Magician,
pp. 46â61; Jane Schaberg's book
The Illegitimacy of Jesus
, pp. 156â178; and James D. Tabor's book
The Jesus Dynasty
, pp. 64â72.
58
Tiberius Julius Abdes Pantera was buried in Bingerbruck, Germany. His tombstone is still preserved in the museum of Roman antiquities, the Romerhalle, in the town of Bad Kreuznach, Germany. The tombstone says simply:
Tiberius Julius Abdes Pantera of Sidon, aged 62, a soldier of 40 years of service, of the first cohort of archers, lies here.
Tiberius Julius Abdes Pantera of Sidon, aged 62, a soldier of 40 years of service, of the first cohort of archers, lies here.
59
The Essene Odyssey,
by Hugh Schonfield, discusses the Marham-i-Isa in greater detail: p. 121.
by Hugh Schonfield, discusses the Marham-i-Isa in greater detail: p. 121.
60
Psalms 114:3ff; 148:8 and PGM V. 136 f.
61
See the
Anchor Bible Dictionary
entries for “Joses,” “Joseph,” and “Je-hozadak .” Also Schonfield, pp. 40â41, for the Suffering ben Joseph tradition.
Anchor Bible Dictionary
entries for “Joses,” “Joseph,” and “Je-hozadak .” Also Schonfield, pp. 40â41, for the Suffering ben Joseph tradition.
62
The word
tekton
is generally translated in the New Testament as
“carpenter,” but it referred to anyone who worked in stone, wood, horn, or even ivoryâand was particularly used for stoneworkers.
tekton
is generally translated in the New Testament as
“carpenter,” but it referred to anyone who worked in stone, wood, horn, or even ivoryâand was particularly used for stoneworkers.
63
Which Matthew 28:1 correctly reports. The Greek word for “Sabbaths” is plural in his gospel.
64
The Gospel of Philip, 66:5â20.
65
The Gospel of Philip, 63:1.
66
See the
Anchor Bible Dictionary
entry for “Nazorean.”
Anchor Bible Dictionary
entry for “Nazorean.”
67
Josephus says (
Antiquities
18.2.26) the census took place in 6 or 7 C.E. Also, see the
Anchor Bible Dictionary
entry for “Quirinius” for a full discussion of why Luke was mistaken.
Antiquities
18.2.26) the census took place in 6 or 7 C.E. Also, see the
Anchor Bible Dictionary
entry for “Quirinius” for a full discussion of why Luke was mistaken.
68
For both the murder of James and the Annas-Jesus family rivalry, see Tabor, pp. 284â288.
69
The Second Apocalypse of James, 61:9â62:12.
70
In many early writings, for example those of Augustine and Gregory the Great, as well as Gnostic texts like the Secret Gospel of Mark, Mary Magdalen and Mary of Bethany are identified as the same person. Actually, this makes more sense, especially if you think of “Mary of Bethany” as describing where she came from, and “Mary Magdalen” as describing her profession. See the following for more on this.
71
The town Magdala, from which Mary Magdalen is supposed to have come, is not mentioned by this name in the Bible, though the supposed adjectival form, “Magdalene,” occurs. However, the town is generally identified with Migdal Nunnaya of the Talmud (b. Pesah. 46a), and the Greek city of Taricheae. The problem is that Migdal Nunnaya was one mile north of the city of Tiberias, but Josephus says that Taricheae was 3.6 Roman miles from Tiberias, which means they can't be the same place. Because of this, Magdala has always been uncertain. The Talmudic documents, b. Sabb. 104b and b. Sanh. 67A, may provide the answer. They refer to “Miriam the hairdresser,” or in Hebrew,
megaddela.
This presupposes that the Greek writers of the New Testament just didn't understand the Hebrew term. But if
megaddela
is the correct word, it may explain where Mary got the money to support Jesus' ministry.
megaddela.
This presupposes that the Greek writers of the New Testament just didn't understand the Hebrew term. But if
megaddela
is the correct word, it may explain where Mary got the money to support Jesus' ministry.
72
Each of the four approved gospels mentions this town only once and always in the context of Joseph of Arimathea. Since there is no known town of this name, scholars have assumed it is most likely identical
with either modern Ramathain, which Josephus mentions (
Ant
. 13.4.9), or Rathamein. However, in the fourth century, Eusebios identified it as Aramathem-Sophim, near Thamna and Lydda (
Onomasticon,
144.28). Additional traditions urge Arimathea's location at modern Rentis, which is fifteen miles east of Jaffa, or er-Ram, or perhaps el-Birah-Ramallah, near Jerusalem. The simple fact is that the Hebrew term
haramata,
or
haramati,
is not a town, but a description of an area, which would have been known at the time as “the highlands,” and is probably associated with the Shephelah hills area twenty miles east of Jaffa. More information is available in the
Anchor Bible Dictionary
under the entry “Arimathea.” See also Cohn, p. 237.
with either modern Ramathain, which Josephus mentions (
Ant
. 13.4.9), or Rathamein. However, in the fourth century, Eusebios identified it as Aramathem-Sophim, near Thamna and Lydda (
Onomasticon,
144.28). Additional traditions urge Arimathea's location at modern Rentis, which is fifteen miles east of Jaffa, or er-Ram, or perhaps el-Birah-Ramallah, near Jerusalem. The simple fact is that the Hebrew term
haramata,
or
haramati,
is not a town, but a description of an area, which would have been known at the time as “the highlands,” and is probably associated with the Shephelah hills area twenty miles east of Jaffa. More information is available in the
Anchor Bible Dictionary
under the entry “Arimathea.” See also Cohn, p. 237.
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