Some Things That Jump Out at Me From Chapter 9 of Book One of the Mimar

I have been typing out each word from the most important book in the Samaritan religion (after the Torah of course) - i.e. the Mimar Marqe - in order to help establish A CONTEXT for the heretical traditions within Christianity and most especially the Letter to Theodore.

I don't know why this hasn't been done before ... other than the fact that New Testament scholars are a bunch of nincompoops who NEVER HAD ANY REAL INTEREST in making sense of traditions outside of 'orthodoxy.'

Here are something that jump out at me even before I transcribe the material.

The consistent emphasis of the holiness of the seventh day which forms the basis I think for what is described in To Theodore. Consider what God says here:

On the seventh day I perfected holiness. I rested in it in my own Glory. I made it my special portion. I was glorious in it. I established your name [i.e. Moses - m-sh-h] then also - my name [sh-m-h] and yours [m-sh-h] therein as one, for I established it and you are crowned with it.

There is so much that I could say about this passage, but do I still have to remind my readers that Mark [m-r-q-h] is a numerological equivalent of these very same terms? - i.e. Moses and 'my name' - AND IS RECOGNIZED AS SUCH BY SAMARITANS OF ALL AGES AND UNDOUBTEDLY AT ALL PERIODS.

In other words, God [sh-m-h] sees NOT ONLY established the seventh day in order to crown and glorify Moses IN THE FORMER AGE but Mark (his numerological equivalent) in the contemporary age of the gospel (of course the Samaritans don't even say this; the point is IF the neaniskos identified in Secret Mark was the gospel writer himself it the idea of this seventh day baptism would follow from established concepts within Samaritanism).

I have already cited SCORES of passages which emphasize the crossing of the Red Sea as not only occurring on the seven day but as a water immersion which purifies, glories and magnifies Israel. Now we begin to see that the seventh day is connected with the establishment of holy perfection in man.

I am tired but I would also like to draw attention to something else too. Marqe goes through the 'ten judgements' which precede the Passover slaughter which he will term for the first time in this chapter - 'the redemption.' He also notes has Moses tell the people to "prepare themselves for the time of departure on the tenth of the month."

This necessarily means that the 'tenth judgement' occurred sometime before the tenth of Nisan, the time of the selecting of the lamb (which hasn't occurred yet). Since the ten judgements which precede this 'eleventh judgement' each take up at least one day, the entire Exodus narrative necessarily began in the twelfth month of Ayar.

This is undoubtedly reconfirms my suspicions that the Marcosian community referenced in Irenaeus not only connected its liturgical calendar with Passover but I think forms the context for Irenaeus' statement that the Marcosians:

endeavour, for instance, to demonstrate that passion which, they say, happened in the case of the twelfth Aeon, from this fact, that the passion of the Saviour was brought about by the twelfth apostle, and happened in the twelfth month. [AH ii.20]

I don't want to get too deeply involved in this proof but it is readily apparent that the Samaritans at least saw the 'twelve judgements' associated with 'redemption' as extending back into Ayar. The Aramaic word for 'passion' is clearly yetzer and clearly originally meant 'transformation' in this context.

My suspicion is that the gospel narrative was originally conceived as a new 'redemption' for Israel developed from the original liturgy associated with Exodus. It ends with the 'baptism in the sea' and likely started with Judas betrayal of Jesus in the month of Ayar.

In any event I working hypothesis I am trying to develop ...