I had no idea that someone was going to continue the ranking of Biblioblogs but I happened to stumble upon this.
This blog at 90th place in the world - unglaublich!
The most important person in the world to me just had a great party today and my documentary starts production next month.
I hope that this is the year we can help change the world.
إن شاء الله
Thursday, December 31, 2009
What the Samaritans Can Teach Us
It's the last day of the year so I am in a bit of a rush. But let me end this great year 2009 by saying that coming into contact with the Samaritan tradition AND LEADING ACADEMICS IN THE FIELD OF THE STUDY OF THE SAMARITAN RELIGION quite literally changed my life. While many of the claims of my Real Messiah might sound outlandish, they represent nothing more than the inevitable consequences of trying to incorporate the Samaritan tradition within our existing models for the origins of Christianity.
Are there people out there who really believe that Justin Martyr's claim that 'almost the whole of Samaria' went over to a variant form of Christianity developed from pre-existent Samaritan religious traditions?
No, what they want us to do is to continue to IGNORE the relationship between Samaritanism and early Christianity. Apparently BECAUSE the Church Fathers tell us that 'Simon Magus,' Marcion and various other heresies were all 'spawned by the Devil' THAT SHOULD BE ENOUGH FOR US.
Indeed I am sometimes at a loss to understand my critics. Have they attempted to understand how the 'heresies' developed out of Samaritanism? So how do they know that my theory is wrong.
I have never once claimed that THEIR ancestors - the European Christians of Italy, Greece and the coastal region of Asia Minor ever thought that Marcus Julius Agrippa was the messiah.
My argument has always been that THEIR tradition - the tradition that grew out of Irenaeus' editorial efforts in the late second century - is a secondary form of Christianity. I think that there are enough little clues in Commodus' relationship with his beloved mistress Marcia, Marcia's orthodox Christian faith, her rescue of a future Pope Callixtus from the mines, Irenaeus' reference to a number of Catholics sitting in Commodus' court AND his reference to his efforts to 'hunt down' and kill heretics to assume that WHATEVER EXISTED before Irenaeus was decimated by a coordinated effort between Imperial forces and willing collaborators WITHIN the Church.
Again, I don't know how believers respond to these various bits of evidence. Marcia wasn't a Christian? She didn't rescue Callixtus? Irenaeus' didn't defend his friends for sitting with him in the court of Commodus? Irenaeus' isn't our first witness to four gospels being considered as one gospel? The Islamic tradition didn't develop from a pre-existent belief among Semites that such a collusion did indeed take place in Rome (as well as the true tradition getting 'run out of town' in its immediate wake)?
No, all that these people want us to do is to ignore all the evidence which questions the legitimacy of their inherited beliefs.
I don't have a problem with that. To some extent I can be accused of 'ignoring' the Acts of Apostles. The reason for this is simple - I think it's silly.
Now it can be argued again that my attempts to develop a history of the Church WITHOUT Acts is silly too. Perhaps. But again how do they ignore the fact that EVERY CHRISTIAN TRADITION OUTSIDE OF THE CATHOLOCI ridiculed this pseudo-historical record of the first century introduced in the middle to late second century?
Oh, I forgot the testimony of the Marcionites, the Encratites and other groups 'don't matter' because 'they were spawned by the Devil.'
That Devil again. Not only always taking sides BUT ALWAYS TAKING THE 'LOSING SIDE.' An equally persuasive argument could be put forward that the 'Devil' developed the Catholic Church to supplant the original Church tradition. The argument certainly was made by the Marcionites as well as other Christian groups that were 'hunted down' and killed by the anti-heretical efforts of Irenaeus and his successors.
But then again - these people, these traditions, these beliefs don't matter because we already have the truth.
The Marcionites may have been silenced. So too for whatever real tradition lay behind the silly names of heretical groups invented by the Church Fathers such as the Ebionites, the Elchasites, the Borborites and so on.
They are all dead and gone.
Yet the Samaritans continue to live on. Their numbers have pushed beyond 700 souls just this year. Are we still supposed to ignore them because a community of only 700 souls isn't worthy of serious investigation?
At some point we are put in the position of Abraham bargaining with 'the authorities' over how many souls have to be in a tradition to be deemed worthy saving, how many souls merit a serious investigation.
I have already initiated one such investigation in my Real Messiah. If that book only manages to encourage interest in the Samaritan and Coptic tradition I will be very happy indeed.
It was my theory to suggest that the messianic status of an individual named Mark within the Samaritan tradition might have important implications for the study of early Christianity. The reason for this is that ALMOST ALL the living and leading experts in the study of Samaritanism accept an early date for this 'Samaritan Mark' ranging from the middle first century to the second half of the second century.
At the same time the writings of this Samaritan Mark have clear allusions to Christian themes and unmistakable parallels to passages in the gospel. As MacDonald notes:
the Samaritan themselves for centuries have regarded Mark as the man of the greatest possible distinction, whom they revered as they revered no other outside of their Bible. From the 14th century on liturgical compositions were often modeled on Mark's style ... [his] family must have lived in the time of the Roman government of Syria (Syria = Palestine, Lebanon, Syria of today).
As far as dating the Memar is concerned therefore he have several factors that indicate the 2nd - 4th centuries A.D. - The use of Greek words, the Aramaized Roman names of Mark's family, the ideological outlook, the midrashic material, the philosophical and scientific passages, the language and style, and, as we shall see below, the long textual tradition. All this is in addition to the inescapable fact that Mark does not betray any definite signs of the Islamic influences so prominent in later Samaritanism. The Samaritan chronicles themselves especially from the 11th century, place Mark at about that time. In addition there is the fact that of all the hundreds of Samaritan family names known to us, only Mark, Nanah (a diminutive form of John), and Tite (Titus) are Roman.
Perhaps in the future it will be possible to trace the history of Christianity in Samaria more exactly so that we may discover why Mark shows some knowledge of St. John's gospel while later writers use it in such a way to prove actual dependence at times verbatim, on it. [MacDonald Memar Marqah p. xxi]
If I am right the parallels are explained by the fact that 'Samaritan Mark' and 'Christian Mark' are one and the same person. If I am wrong, the world gets better acquainted with an ancient Hebrew tradition of no less importance than Judaism.
Is that really such a bad proposition? In order for my critics to be in a position to actually evaluate my claims they will have to familiarize themselves with this utterly ignored tradition. If it turns out that Mark wasn't held to be a messianic figure in this tradition at one time. If it turns out that he didn't live in the first century as I claim. If it turns out there aren't verbatim parallels to gospel passages in his writings. Even if it turns out that this 'Samaritan Mark' and 'Christian Mark' didn't develop their writings using the same kabbalistic methodology as I claim, all my critics will come into contact with the very tradition that Jesus believed embodied the highest expression of goodness and for which Jesus himself was 'mistaken' to be a member.
Isn't it about time that they come into acquaintance with the very things that made Jesus think that Samaritans and Samaritanism were so 'good'?
Why then the reluctance to be in a position to actually say something meaningful about my book?
Are there people out there who really believe that Justin Martyr's claim that 'almost the whole of Samaria' went over to a variant form of Christianity developed from pre-existent Samaritan religious traditions?
No, what they want us to do is to continue to IGNORE the relationship between Samaritanism and early Christianity. Apparently BECAUSE the Church Fathers tell us that 'Simon Magus,' Marcion and various other heresies were all 'spawned by the Devil' THAT SHOULD BE ENOUGH FOR US.
Indeed I am sometimes at a loss to understand my critics. Have they attempted to understand how the 'heresies' developed out of Samaritanism? So how do they know that my theory is wrong.
I have never once claimed that THEIR ancestors - the European Christians of Italy, Greece and the coastal region of Asia Minor ever thought that Marcus Julius Agrippa was the messiah.
My argument has always been that THEIR tradition - the tradition that grew out of Irenaeus' editorial efforts in the late second century - is a secondary form of Christianity. I think that there are enough little clues in Commodus' relationship with his beloved mistress Marcia, Marcia's orthodox Christian faith, her rescue of a future Pope Callixtus from the mines, Irenaeus' reference to a number of Catholics sitting in Commodus' court AND his reference to his efforts to 'hunt down' and kill heretics to assume that WHATEVER EXISTED before Irenaeus was decimated by a coordinated effort between Imperial forces and willing collaborators WITHIN the Church.
Again, I don't know how believers respond to these various bits of evidence. Marcia wasn't a Christian? She didn't rescue Callixtus? Irenaeus' didn't defend his friends for sitting with him in the court of Commodus? Irenaeus' isn't our first witness to four gospels being considered as one gospel? The Islamic tradition didn't develop from a pre-existent belief among Semites that such a collusion did indeed take place in Rome (as well as the true tradition getting 'run out of town' in its immediate wake)?
No, all that these people want us to do is to ignore all the evidence which questions the legitimacy of their inherited beliefs.
I don't have a problem with that. To some extent I can be accused of 'ignoring' the Acts of Apostles. The reason for this is simple - I think it's silly.
Now it can be argued again that my attempts to develop a history of the Church WITHOUT Acts is silly too. Perhaps. But again how do they ignore the fact that EVERY CHRISTIAN TRADITION OUTSIDE OF THE CATHOLOCI ridiculed this pseudo-historical record of the first century introduced in the middle to late second century?
Oh, I forgot the testimony of the Marcionites, the Encratites and other groups 'don't matter' because 'they were spawned by the Devil.'
That Devil again. Not only always taking sides BUT ALWAYS TAKING THE 'LOSING SIDE.' An equally persuasive argument could be put forward that the 'Devil' developed the Catholic Church to supplant the original Church tradition. The argument certainly was made by the Marcionites as well as other Christian groups that were 'hunted down' and killed by the anti-heretical efforts of Irenaeus and his successors.
But then again - these people, these traditions, these beliefs don't matter because we already have the truth.
The Marcionites may have been silenced. So too for whatever real tradition lay behind the silly names of heretical groups invented by the Church Fathers such as the Ebionites, the Elchasites, the Borborites and so on.
They are all dead and gone.
Yet the Samaritans continue to live on. Their numbers have pushed beyond 700 souls just this year. Are we still supposed to ignore them because a community of only 700 souls isn't worthy of serious investigation?
At some point we are put in the position of Abraham bargaining with 'the authorities' over how many souls have to be in a tradition to be deemed worthy saving, how many souls merit a serious investigation.
I have already initiated one such investigation in my Real Messiah. If that book only manages to encourage interest in the Samaritan and Coptic tradition I will be very happy indeed.
It was my theory to suggest that the messianic status of an individual named Mark within the Samaritan tradition might have important implications for the study of early Christianity. The reason for this is that ALMOST ALL the living and leading experts in the study of Samaritanism accept an early date for this 'Samaritan Mark' ranging from the middle first century to the second half of the second century.
At the same time the writings of this Samaritan Mark have clear allusions to Christian themes and unmistakable parallels to passages in the gospel. As MacDonald notes:
the Samaritan themselves for centuries have regarded Mark as the man of the greatest possible distinction, whom they revered as they revered no other outside of their Bible. From the 14th century on liturgical compositions were often modeled on Mark's style ... [his] family must have lived in the time of the Roman government of Syria (Syria = Palestine, Lebanon, Syria of today).
As far as dating the Memar is concerned therefore he have several factors that indicate the 2nd - 4th centuries A.D. - The use of Greek words, the Aramaized Roman names of Mark's family, the ideological outlook, the midrashic material, the philosophical and scientific passages, the language and style, and, as we shall see below, the long textual tradition. All this is in addition to the inescapable fact that Mark does not betray any definite signs of the Islamic influences so prominent in later Samaritanism. The Samaritan chronicles themselves especially from the 11th century, place Mark at about that time. In addition there is the fact that of all the hundreds of Samaritan family names known to us, only Mark, Nanah (a diminutive form of John), and Tite (Titus) are Roman.
Perhaps in the future it will be possible to trace the history of Christianity in Samaria more exactly so that we may discover why Mark shows some knowledge of St. John's gospel while later writers use it in such a way to prove actual dependence at times verbatim, on it. [MacDonald Memar Marqah p. xxi]
If I am right the parallels are explained by the fact that 'Samaritan Mark' and 'Christian Mark' are one and the same person. If I am wrong, the world gets better acquainted with an ancient Hebrew tradition of no less importance than Judaism.
Is that really such a bad proposition? In order for my critics to be in a position to actually evaluate my claims they will have to familiarize themselves with this utterly ignored tradition. If it turns out that Mark wasn't held to be a messianic figure in this tradition at one time. If it turns out that he didn't live in the first century as I claim. If it turns out there aren't verbatim parallels to gospel passages in his writings. Even if it turns out that this 'Samaritan Mark' and 'Christian Mark' didn't develop their writings using the same kabbalistic methodology as I claim, all my critics will come into contact with the very tradition that Jesus believed embodied the highest expression of goodness and for which Jesus himself was 'mistaken' to be a member.
Isn't it about time that they come into acquaintance with the very things that made Jesus think that Samaritans and Samaritanism were so 'good'?
Why then the reluctance to be in a position to actually say something meaningful about my book?
Notice the Difference in How the 'Sorcerers' of Pharaoh are Identified in Book 2
In Book Two they are identified as 'astrologers' while in Book One they are 'sorcerers' or in one manuscript 'philosophers.' For those paying attention to the ongoing citation of the contents of the Mimar Marqe, it should be obvious that these are two very different treatises written with two very different purposes in mind.
The Treatise of Mark (Mimar Marqe Book 2 Chapter 4)
A continuation in our series from John MacDonald's (1963) translation of the most important book in the Samaritan tradition after the Pentateuch. The central 'revelation' - not merely a midrash but a revelation given around the beginning of the second century - from which 'Samaritanism' itself is derived.
How excellent it was to see the great prophet Moses standing by the sea speaking with Pharaoh, while Pharaoh hardened his attitude - to his own hurt! Moses said to him, "O Pharaoh, give up your evildoing and be at rest. Abandon your wickedness and drive it from your mind. Look at all the retributions brought about as a result of your rebelliousness. Consider the evildoers who preceded you.
Cain and the penalties he experience; his son and what happened to him; likewise the generation of the Flood and of the Tower Builders and what was loosed upon them; then Nimrod who multiplied oppression; the people of Sodom and the burning of them!
If it was your intention to make encounter, make encounter with the various judgements that bring you increasing destruction. He whom you seek is coming out to meet you! God is more righteous than you in what He does to you. You slay yourself - you are your own enemy. Your own words have become your destroyer. Your own deeds punish you. You yourself have amassed evil deeds. Receeive recompense for them all. In truth from the sowing of evils comes a harvest of thorns!"
Pharaoh's attitude was stiffened, and it was as though destruction were saying to him, "Come and be recompensed! Woe to you Pharaoh, O evildoer, for what you have done with yourself up till now. Your weak mind has gone as a result of doing evil deeds."
As for his estate, how can it exist in the world? Woe to Pharaoh the evildoer, for what is to be done to him by the great prophet Moses.
Moses the Man of God said to him, "Where are the astrologers? Let them come and see me now - see how I am going to destroy you at my Lord's command. What did they say to you? That I would be destroyed by them by reasoning of their superiority? Today they shall see who will do the destroying in the sea. They shall ascertain that it is our Lord who is superior! Go, sinner, and prepare yourself, for we shall see the reward of all your doings. Our Lord will destroy you with manifold punishments. If the astrologers say to you that I am the one who will be destroyed in the sea, my Lord has instructed me that you are the one who will perish in it, and you will find out which statement is true, that of the astrologers or that of our Lord."
How excellent it was to see the great prophet Moses standing by the sea speaking with Pharaoh, while Pharaoh hardened his attitude - to his own hurt! Moses said to him, "O Pharaoh, give up your evildoing and be at rest. Abandon your wickedness and drive it from your mind. Look at all the retributions brought about as a result of your rebelliousness. Consider the evildoers who preceded you.
Cain and the penalties he experience; his son and what happened to him; likewise the generation of the Flood and of the Tower Builders and what was loosed upon them; then Nimrod who multiplied oppression; the people of Sodom and the burning of them!
If it was your intention to make encounter, make encounter with the various judgements that bring you increasing destruction. He whom you seek is coming out to meet you! God is more righteous than you in what He does to you. You slay yourself - you are your own enemy. Your own words have become your destroyer. Your own deeds punish you. You yourself have amassed evil deeds. Receeive recompense for them all. In truth from the sowing of evils comes a harvest of thorns!"
Pharaoh's attitude was stiffened, and it was as though destruction were saying to him, "Come and be recompensed! Woe to you Pharaoh, O evildoer, for what you have done with yourself up till now. Your weak mind has gone as a result of doing evil deeds."
As for his estate, how can it exist in the world? Woe to Pharaoh the evildoer, for what is to be done to him by the great prophet Moses.
Moses the Man of God said to him, "Where are the astrologers? Let them come and see me now - see how I am going to destroy you at my Lord's command. What did they say to you? That I would be destroyed by them by reasoning of their superiority? Today they shall see who will do the destroying in the sea. They shall ascertain that it is our Lord who is superior! Go, sinner, and prepare yourself, for we shall see the reward of all your doings. Our Lord will destroy you with manifold punishments. If the astrologers say to you that I am the one who will be destroyed in the sea, my Lord has instructed me that you are the one who will perish in it, and you will find out which statement is true, that of the astrologers or that of our Lord."
My Latest Attempt to Get Jim West to do a Story on His Friend Stephen Carlson
Jim West is the biggest biblioblogger in the world. Nevertheless he marshals a tight knit fraternity of fellow bloggers which includes Stephen Carlson. Jim West has every right to assert editorial control over his blog. I also reserve the right to demonstrate that his loyalty to his friends rather than the truth given the significance of Roger Viklund's discovery. Here is my latest email to Jim:
Hi Jim
I know you don't have to publish every or any story that you come across but I hope you don't mind me persisting in sending you emails and responses to Roger Viklund's article - PROVING - with absolute certainty that there is no 'forger's tremor' in the Mar Saba document.
Everyone assumed that Carlson based his conclusions on the best possible images of the MS and this has been now proven to be false.
Again here is the link for the original article at Timo's blog.
http://salainenevankelista.blogspot.com/2009/12/tremors-or-just-optical-illusion.html
I want to make it clear that I AM NOT promoting my blog in any way. I am only interested in the truth. That is why I am so poor and have gotten to this age so few accomplishments to speak of.
In any event the only thing I am doing at my blog is lining up a number of prominent 'hoaxers' - i.e. people who bought into Carlson's original proposition to admit that much of the evidence that convinced them was developed with a questionable methodology.
That's all. Nothing important. No dancing bears. No stories about people wielding pick axes.
Thanks
Stephan
Hi Jim
I know you don't have to publish every or any story that you come across but I hope you don't mind me persisting in sending you emails and responses to Roger Viklund's article - PROVING - with absolute certainty that there is no 'forger's tremor' in the Mar Saba document.
Everyone assumed that Carlson based his conclusions on the best possible images of the MS and this has been now proven to be false.
Again here is the link for the original article at Timo's blog.
http://salainenevankelista.blogspot.com/2009/12/tremors-or-just-optical-illusion.html
I want to make it clear that I AM NOT promoting my blog in any way. I am only interested in the truth. That is why I am so poor and have gotten to this age so few accomplishments to speak of.
In any event the only thing I am doing at my blog is lining up a number of prominent 'hoaxers' - i.e. people who bought into Carlson's original proposition to admit that much of the evidence that convinced them was developed with a questionable methodology.
That's all. Nothing important. No dancing bears. No stories about people wielding pick axes.
Thanks
Stephan
Wednesday, December 30, 2009
Mark's Use of Ordinal Alphabetic Ciphers in the Mimar Marqe
I wrote this book about this theory that St. Mark was really Marcus Julius Agrippa the last king of Israel. Yes, it sounds stupid. Maybe it is stupid but it is the inevitable consequence - in my opinion - of any student of early Christianity learning to understand and appreciate the nuances of the Samaritan tradition.
If there was one thing that life taught me it was that it is always a bad thing to go 'out on a limb.' The safe path - the path that virtually every other scholar of Christian origins takes - is to 'stay within the lines.' You know - either defend, attack or manipulate the Irenaean paradigm of Christianity being a development of Judaism.
You know, all that stuff about God transferring 'the promise' from the Jews to the Christians. Well, what always struck me was the question - what about the Samaritans?
What about the fact that almost everyone OUTSIDE of the Irenaean paradigm from 'Simon Magus' on down has some connection to this un-Jewish tradition.
Are we just supposed to forget the Samaritans? Oh. I forgot. Two hundred years of scholarship on the subject of Christian origins HAS JUST FORGOTTEN THE SAMARITANS.
Well then, good luck figuring out where all the 'heresies' came from ...
The way you are supposed to play the game it to recycle all the BS that has been floating around for two thousand years. 'Redemption' means this. 'Christ' means that.
The secret is to learn how to sound like you're saying something new when really you're just repackaging something somebody else said and proving that you're smart enough to work the system.
Of course, I was never much good at 'playing the game.'. I was never skilled at exhibiting cleverness. I guess that makes me stupid ...
Most people of course think that this idea is totally ridiculous. You can't get from Mark to Marcus Agrippa, they say. I am not going to argue that my critics are wrong.
I have to admit, IT IS DIFFICULT TO PROVE that St. Mark was Marcus Agrippa. But then again we are just left assuming that this 'nobody' named Mark wrote what amounts to being the second Torah of Israel - viz. the gospel.
That doesn't make much sense given that the first author of the Torah was Moses, and he was no schlub.
What I attribute what makes me different from all those other experts is that when I was very young I befriended a Samaritan named Benyamim Tsedaka. Even though I was Jewish by birth, my parents were atheists so I basically 'relearned' all of the traditions of my ancestors through Samaritan eyes as it were and then applied that knowledge to my quest to make sense of the origins of Christianity.
Does that make sense?
If you have been following my blog you know that I have been typing out MacDonald's 1963 English translation of the most important book in the Samaritan tradition (I know you are supposed to add the words 'after the Pentateuch' but the writings of Marqe define the entire manner in which the Samaritans interpret the Torah so it is really difficult to say which is more or less important; for instance the Jews actually give higher authority to the Talmud than the Pentateuch, if you want to get a parallel example).
In any event, it was from the Samaritans that I got the basic idea that someone named Mark would NECESSARILY have been taken to be the messiah in an Aramaic speaking community (the name has the numerological value of the name 'Moses').
It was from Book Two of the Treatise of Mark - the book I am now transcribing - that I got most of my ideas in favor of the idea that this messiah named Mark lived in the late first or early second century.
It's not like I am alone in dating Marqe to this period. Kippenberg, Crown, Stenhouse and Boid - all respected scholars of the Samaritan tradition have developed arguments independent of one another to put him back in the 1st or 2nd century.
You can read their books and articles to see what about Marqe's writings make them think he came from this early date. Boid will have a new article coming out in the next two years which should prove this point beyond a reasonable doubt. He really is the smartest of the lot.
I will however translate the pertinent bits from Kippenberg's 1969 article to help those who can't wait.
Here's what I add to the mix.
If you look at the last chapter I just transcribed, Marqe decides to count the number of times that the four elements - i.e. earth, wind, fire and water - 'help' the redemption of the Israelites.
Why anyone would attempt to begin a book with such a silly argument is beyond me. Maybe you can think of a reason. I can't other than the fact that he is hiding something of great significance in this poetic essay.
Remember the Samaritans, like the Jews are not supposed to worship the elements any more than the hosts in heaven or anything else other than God himself. Marqe's mystical bent is well known to students of Samaritanism.
He is without a doubt the most important - and under-appreciated - kabbalist from the earliest period of 'Judaism.' You'll see this as the work goes on.
All I need right now is for the reader to notice that he groups the number of times that earth, wind, fire and water 'help' the ancient Israelites gain their redemption in a way that defies logic.
He counts 3 examples of fire's 'help,' 10 of wind, 6 of earth and 14 of water.
I have never seen a single reference to the elements as 'fire, wind, earth and water' in any ancient text. The report neither groups the numbers in ascending or descending order. So I suspected that they were so arranged because they were meant to be taken as letters.
Now before some of you tell me I am grasping at straws, let me remind you - you likely no nothing whatsoever of Marqe's kabbalistic bent. He is very creative with his mystical interpretation of letters and numbers. Marqe goes beyond anything we know in Philo or even the Sepher Yetsirah.
Just wait and let me show you.
The point is that my grandfather once taught me a thing called mispar katan among the Jews - i.e. where letters are hidden as numbers based ON THEIR ORDINAL VALUE. So instead of the letter mem (M) being assigned its NUMERICAL VALUE of 40, it would be assigned the number 13 because it is the thirteenth letter in the twenty two letter Hebrew alphabet.
If you look at our last chapter then:
3, 10, 6, 14
spells out the Greek name 'Gaius' as it would naturally be rendered in Samaritan Aramaic:
GYON
In case you think I am making this up I have an email today from my friend Ruairidh Boid of Monash University which says that not only would a Greek speaker render Gaios as Gaion but:
Gaius would appear as Gaion in Aramaic and specifically gimmel-yod-vav-nun.
The point of course is that Marqe couldn't be introducing 'just some guy' named Gaius into his treatise about the ancient Israelites. I will demonstrate to you that in chapter seven of this same book THE EMPEROR TITUS is cryptically introduced as 're-establishing' the land of Israel as Eden or Paradise for Israel.
Of course this is not what any of us would expect JEWS to write but we mustn't forget the Mimar Marqe is a Samaritan text. The very same period which was so devastating for Jews was something of a golden age for Samaritans and the Herod's were viewed very favorably in Samaritan writings.
I think that THE WHOLE of Book Two is a mystical attempt to project the Exodus narrative as a 'typos' of what was happening in the first century period when 'Mark' - i.e. Marcus Julius Agrippa - was establishing the Samaritan cultus.
Let's just put this idea on hold for a moment while I demonstrate the use of ordinal alphabetic ciphers in other parts of Book Two of the Mimar Marqe.
Let's look at Mimar Marqe II. 8. I will cite the whole chapter in a couple of days but it is enough to say that Marqe continues his 'poetic grouping' of types of miracles that we just saw in chapter three. This time however he counts the number of 'marvels' or miracles that were accomplished in the crossing of the Red Sea. He ends up with:
10 marvels AT the Red Sea, 6 in the water, 4 outside the water
Now it doesn't take a rocket scientist to see that this spells out the letter 'yod' which has a numerical value of 10.
Some might say of course that there is no reason for Marqe to emphasize the number ten again after he just lists 'ten miracles' as being accomplished AT the Red Sea. Yet no one should think that emphasizing THE TENTH LETTER of the Hebrew alphabet is redundant. The Hebrew word for ten is different - eser. Yod has THE MYSTICAL VALUE of ten and is used through Jewish mysticism to signify a quality of the divine essence which cannot be referenced in open discussions.
At the very least I should sat that I think Marqe is emphasizing that it wasn't just ten miracles at the Red Sea but ten miracles accomplished by the letter yod.
For those who are still not sure that Marqe really meant this I encourage you to wait for Books Three, Four and Six were the letter Yod almost literally takes on a life of its own.
The point is that the idea that Marqe meant for his readers to take the ordinal values of the letters 3, 10, 6 and 14 to 'get' the name Gaius is a way of secretly acknowledging that the Emperor Gaius 'Caligula' had a parallel role in the 'redemption' for the nation of Israel in the contemporary environment in which he was writing.
That GAIUS CALIGULA helped Marcus Agrippa save the Jews and Samaritans of Alexandria against the plots of the wicked Egyptian governor Flaccus is the basis to my Real Messiah. By the time we get to chapter seven we will see that he uses a secret cipher to identify to Titus re-establishing Israel as a Garden of Eden or Paradise.
Indeed what I will eventually argue is that there can be no doubt that what Marqe is attempting to do in Book Two - albeit entirely 'secretly' - is establish that HE IS THE MOSES of the current generation who have all received their 'redemption' in the period and have ultimately been allowed to 're-enter Paradise' in contemporary Palestine.
I will also argue in an upcoming blog that Marqe's use of the specific term 'Palestine' for the eretz Israel reinforces the correctness of his being dated to a period when the region was still called this (i.e. the early second century at the very latest).
Before I get too far into this discussion let me just remind my readers of a basic parallel NOT COVERED IN MY BOOK. About forty years separates the incident in Alexandria 38 CE (where Marcus Julius Agrippa saved the Jewish and Samaritan populations) and Titus becoming Emperor just as the ancient Israelites wandered in the desert for forty years.
Marqe is Marcus Julius Agrippa and the Mimar Marqe was written around 80 CE.
One other thing, I should mention. My study of the Marcosians demonstrated that they thought that the gospel was written in the exact same way as we have just seen 'Mark' compose the Mimar Marqe. Of course, there isn't a Samaritan scholar out there that doubts for a minute that Marqe was 'addicted' to kabbalah. Let's see if we can get even a handful of Christian scholars to admit that the 'Jewish' author of the gospel might have employed Jewish mystical practices known to Jews at all times and all places when composing his text.
Fat chance!
They simply don't want to let Semitic truths into their little Christian pretend party.
No wonder they never took up an interest in Marqe either. His writing style was 'too Jewish' I guess. Good thing that God only wrote the gospel with the Gentiles in mind. Strange that he would have to pick a Jew like St. Mark carry out his work for him ...
More to follow ...
If there was one thing that life taught me it was that it is always a bad thing to go 'out on a limb.' The safe path - the path that virtually every other scholar of Christian origins takes - is to 'stay within the lines.' You know - either defend, attack or manipulate the Irenaean paradigm of Christianity being a development of Judaism.
You know, all that stuff about God transferring 'the promise' from the Jews to the Christians. Well, what always struck me was the question - what about the Samaritans?
What about the fact that almost everyone OUTSIDE of the Irenaean paradigm from 'Simon Magus' on down has some connection to this un-Jewish tradition.
Are we just supposed to forget the Samaritans? Oh. I forgot. Two hundred years of scholarship on the subject of Christian origins HAS JUST FORGOTTEN THE SAMARITANS.
Well then, good luck figuring out where all the 'heresies' came from ...
The way you are supposed to play the game it to recycle all the BS that has been floating around for two thousand years. 'Redemption' means this. 'Christ' means that.
The secret is to learn how to sound like you're saying something new when really you're just repackaging something somebody else said and proving that you're smart enough to work the system.
Of course, I was never much good at 'playing the game.'. I was never skilled at exhibiting cleverness. I guess that makes me stupid ...
Most people of course think that this idea is totally ridiculous. You can't get from Mark to Marcus Agrippa, they say. I am not going to argue that my critics are wrong.
I have to admit, IT IS DIFFICULT TO PROVE that St. Mark was Marcus Agrippa. But then again we are just left assuming that this 'nobody' named Mark wrote what amounts to being the second Torah of Israel - viz. the gospel.
That doesn't make much sense given that the first author of the Torah was Moses, and he was no schlub.
What I attribute what makes me different from all those other experts is that when I was very young I befriended a Samaritan named Benyamim Tsedaka. Even though I was Jewish by birth, my parents were atheists so I basically 'relearned' all of the traditions of my ancestors through Samaritan eyes as it were and then applied that knowledge to my quest to make sense of the origins of Christianity.
Does that make sense?
If you have been following my blog you know that I have been typing out MacDonald's 1963 English translation of the most important book in the Samaritan tradition (I know you are supposed to add the words 'after the Pentateuch' but the writings of Marqe define the entire manner in which the Samaritans interpret the Torah so it is really difficult to say which is more or less important; for instance the Jews actually give higher authority to the Talmud than the Pentateuch, if you want to get a parallel example).
In any event, it was from the Samaritans that I got the basic idea that someone named Mark would NECESSARILY have been taken to be the messiah in an Aramaic speaking community (the name has the numerological value of the name 'Moses').
It was from Book Two of the Treatise of Mark - the book I am now transcribing - that I got most of my ideas in favor of the idea that this messiah named Mark lived in the late first or early second century.
It's not like I am alone in dating Marqe to this period. Kippenberg, Crown, Stenhouse and Boid - all respected scholars of the Samaritan tradition have developed arguments independent of one another to put him back in the 1st or 2nd century.
You can read their books and articles to see what about Marqe's writings make them think he came from this early date. Boid will have a new article coming out in the next two years which should prove this point beyond a reasonable doubt. He really is the smartest of the lot.
I will however translate the pertinent bits from Kippenberg's 1969 article to help those who can't wait.
Here's what I add to the mix.
If you look at the last chapter I just transcribed, Marqe decides to count the number of times that the four elements - i.e. earth, wind, fire and water - 'help' the redemption of the Israelites.
Why anyone would attempt to begin a book with such a silly argument is beyond me. Maybe you can think of a reason. I can't other than the fact that he is hiding something of great significance in this poetic essay.
Remember the Samaritans, like the Jews are not supposed to worship the elements any more than the hosts in heaven or anything else other than God himself. Marqe's mystical bent is well known to students of Samaritanism.
He is without a doubt the most important - and under-appreciated - kabbalist from the earliest period of 'Judaism.' You'll see this as the work goes on.
All I need right now is for the reader to notice that he groups the number of times that earth, wind, fire and water 'help' the ancient Israelites gain their redemption in a way that defies logic.
He counts 3 examples of fire's 'help,' 10 of wind, 6 of earth and 14 of water.
I have never seen a single reference to the elements as 'fire, wind, earth and water' in any ancient text. The report neither groups the numbers in ascending or descending order. So I suspected that they were so arranged because they were meant to be taken as letters.
Now before some of you tell me I am grasping at straws, let me remind you - you likely no nothing whatsoever of Marqe's kabbalistic bent. He is very creative with his mystical interpretation of letters and numbers. Marqe goes beyond anything we know in Philo or even the Sepher Yetsirah.
Just wait and let me show you.
The point is that my grandfather once taught me a thing called mispar katan among the Jews - i.e. where letters are hidden as numbers based ON THEIR ORDINAL VALUE. So instead of the letter mem (M) being assigned its NUMERICAL VALUE of 40, it would be assigned the number 13 because it is the thirteenth letter in the twenty two letter Hebrew alphabet.
If you look at our last chapter then:
3, 10, 6, 14
spells out the Greek name 'Gaius' as it would naturally be rendered in Samaritan Aramaic:
GYON
In case you think I am making this up I have an email today from my friend Ruairidh Boid of Monash University which says that not only would a Greek speaker render Gaios as Gaion but:
Gaius would appear as Gaion in Aramaic and specifically gimmel-yod-vav-nun.
The point of course is that Marqe couldn't be introducing 'just some guy' named Gaius into his treatise about the ancient Israelites. I will demonstrate to you that in chapter seven of this same book THE EMPEROR TITUS is cryptically introduced as 're-establishing' the land of Israel as Eden or Paradise for Israel.
Of course this is not what any of us would expect JEWS to write but we mustn't forget the Mimar Marqe is a Samaritan text. The very same period which was so devastating for Jews was something of a golden age for Samaritans and the Herod's were viewed very favorably in Samaritan writings.
I think that THE WHOLE of Book Two is a mystical attempt to project the Exodus narrative as a 'typos' of what was happening in the first century period when 'Mark' - i.e. Marcus Julius Agrippa - was establishing the Samaritan cultus.
Let's just put this idea on hold for a moment while I demonstrate the use of ordinal alphabetic ciphers in other parts of Book Two of the Mimar Marqe.
Let's look at Mimar Marqe II. 8. I will cite the whole chapter in a couple of days but it is enough to say that Marqe continues his 'poetic grouping' of types of miracles that we just saw in chapter three. This time however he counts the number of 'marvels' or miracles that were accomplished in the crossing of the Red Sea. He ends up with:
10 marvels AT the Red Sea, 6 in the water, 4 outside the water
Now it doesn't take a rocket scientist to see that this spells out the letter 'yod' which has a numerical value of 10.
Some might say of course that there is no reason for Marqe to emphasize the number ten again after he just lists 'ten miracles' as being accomplished AT the Red Sea. Yet no one should think that emphasizing THE TENTH LETTER of the Hebrew alphabet is redundant. The Hebrew word for ten is different - eser. Yod has THE MYSTICAL VALUE of ten and is used through Jewish mysticism to signify a quality of the divine essence which cannot be referenced in open discussions.
At the very least I should sat that I think Marqe is emphasizing that it wasn't just ten miracles at the Red Sea but ten miracles accomplished by the letter yod.
For those who are still not sure that Marqe really meant this I encourage you to wait for Books Three, Four and Six were the letter Yod almost literally takes on a life of its own.
The point is that the idea that Marqe meant for his readers to take the ordinal values of the letters 3, 10, 6 and 14 to 'get' the name Gaius is a way of secretly acknowledging that the Emperor Gaius 'Caligula' had a parallel role in the 'redemption' for the nation of Israel in the contemporary environment in which he was writing.
That GAIUS CALIGULA helped Marcus Agrippa save the Jews and Samaritans of Alexandria against the plots of the wicked Egyptian governor Flaccus is the basis to my Real Messiah. By the time we get to chapter seven we will see that he uses a secret cipher to identify to Titus re-establishing Israel as a Garden of Eden or Paradise.
Indeed what I will eventually argue is that there can be no doubt that what Marqe is attempting to do in Book Two - albeit entirely 'secretly' - is establish that HE IS THE MOSES of the current generation who have all received their 'redemption' in the period and have ultimately been allowed to 're-enter Paradise' in contemporary Palestine.
I will also argue in an upcoming blog that Marqe's use of the specific term 'Palestine' for the eretz Israel reinforces the correctness of his being dated to a period when the region was still called this (i.e. the early second century at the very latest).
Before I get too far into this discussion let me just remind my readers of a basic parallel NOT COVERED IN MY BOOK. About forty years separates the incident in Alexandria 38 CE (where Marcus Julius Agrippa saved the Jewish and Samaritan populations) and Titus becoming Emperor just as the ancient Israelites wandered in the desert for forty years.
Marqe is Marcus Julius Agrippa and the Mimar Marqe was written around 80 CE.
One other thing, I should mention. My study of the Marcosians demonstrated that they thought that the gospel was written in the exact same way as we have just seen 'Mark' compose the Mimar Marqe. Of course, there isn't a Samaritan scholar out there that doubts for a minute that Marqe was 'addicted' to kabbalah. Let's see if we can get even a handful of Christian scholars to admit that the 'Jewish' author of the gospel might have employed Jewish mystical practices known to Jews at all times and all places when composing his text.
Fat chance!
They simply don't want to let Semitic truths into their little Christian pretend party.
No wonder they never took up an interest in Marqe either. His writing style was 'too Jewish' I guess. Good thing that God only wrote the gospel with the Gentiles in mind. Strange that he would have to pick a Jew like St. Mark carry out his work for him ...
More to follow ...
The Treatise of Mark (Mimar Marqe Book 2 Chapter 3)
A continuation in our series from John MacDonald's (1963) translation of the most important book in the Samaritan tradition after the Pentateuch. The central 'revelation' - not merely a midrash but a revelation given around the beginning of the second century - from which 'Samaritanism' itself is derived.
The elements of the world number four. They served the congregation of the Lord from the day that Moses, upon him be peace, came to the Mount of God, Mount Horeb, when the Lord sent him with spectacular wonders - vengeance on the Egyptians and deliverance for the host of the Lord.
Three occasions clearly manifest the issue of the mighty FIRE from the Lord out of heaven, to serve the children of His servants from Horeb as far as the Desert of Shur. WIND ten times served the favoured tribes and thwarted their enemies, until they had gone forth into the Red Sea. WATER fourteen times served them as far as the Desert of Shur, Earth also served them - six times.
All these elements recognized them with understanding, differentiating between friends and foes. All the servants of the Lord rejoice at the words of God.
For the Lord is greater than all the gods.
The elements thirty three times helped the friends and thwarted foes.
THE FIRE of the Glory which appeared to Moses in the bush in order to deliver the tribes, and the FIRE of the hail which flashed continually there - mercy for the Hebrews and vengeance for the Egyptians. The FIRE which appeared among the waves of the Red Sea and consumed the enemies of God and of Israel.
These are the three occassions when the FIRE of the Lord served the servants of the Lord of the Lord God.
As for the WIND which served ten times, let those with understanding hearken to the explanation of it.
The first bore many winged creatures to crush the enemies of God by means of the infliction of the flies (Ex. viii. 24).
The second, the destructive wind that brought a serious plague on the cattle of the Egyptians (Ex. ix. 6)
The third spread the boils from Moses' hand throughout the land of Egypt (Ex. ix. 10)
The fourth bore locusts and deposited them in all Egypt's borders, so that they ate what the hail had left (Ex. x. 15).
The fifth was a very strong west wind that bore the locusts and shook them off into the Red Sea (Ex. x. 19).
The sixth brought darkness to the sight of the Egyptians, so that for three days no one could stand in his place (Ex. x. 23).
The seventh: the Lord drove the sea forward with an east wind all night and made the sea into dry land (Ex. xiv. 21).
The eighth; by the blast of His nostrils the water piled up (Ex. xv. 8) and the wind became like columns for them.
The ninth restored the sea to its normal state (Ex. xiv. 27), and made it compact and loosed it both for death and for safety.
The tenth: He blew with His glorious wind; the sea covered them (Ex. xv. 10) after the redemption of His servants.
Greatness is Thine, O Lord who worketh wonders. Who can do the like of Thy deeds and like Thy mighty acts?
There were SIX OCCASSIONS for the earth, which we shall recount to increase wisdom for all who seek.
The first: Moses' rod became a serpent before him. This contains a secret that teach us that Pharaoh was in his power.
The second: there was a serpent before Pharaoh that swallowed the other rods and yet it did not increase or decrease in size.
The third: all the dust of the earth became gnats - vengeance on the Egyptians and relief for all the Hebrews from having to manufacture bricks.
The fourth: all the beasts of the land came from the forest to the city to savage the wicked.
The fifth: Moses scattered the ashes of the brick-kiln as boils breaking out in sores (Ex. ix. 9).
The sixth: The land of the Red Sea engulfed the wicked. Thou didst stretch out thy right hand, the earth swallowed them (Ex. xv. 12).
Greatness is Thine, O Lord the doer of wonders.
Commemorate well Moses the Man of God, who redeemed the congregation of the Hebrews at the command of the Lord and His majestic might. There has never arisen, nor will arise the like of him!
FOURTEEN TIMES WATER through him served all the hosts of the Lord.
The first: He took some of the water of the Nile and shed it on the dry land in the sight of the people, so that they might believe and know that in the same way the blood of Pharaoh and his people would be shed. Greatness belongs to Thee, O Lord who keepeth the covenant and favour!
For the Lord is greater than all the gods.
The second: He turned the water of the Nile into blood as vengeance on all the Egyptians. In this one miracle are contained the ten great miracles, providing relief for the servants of the Lord, that their enemies should know that
the Lord is greater than all the gods.
The third: the water which became red blood throughout the whole of Egypt was for a period of seven days undrinkable for men, but to the Hebrews it was water of life, on the one hand punishment to the Egyptians, and on the other life for the children of the Hebrews.
For the Lord is greater than all the gods.
The fourth: The blood turned back into water after seven days, and then it swarmed with frogs newly created. Then they swarmed and came forth squadron by squadron into the places of the Egyptians - very weak creatures, but it was as though they possessed intelligence, enabling them to differentiate accurately between friends and foes. Kings submitted and mighty men yielded to them.
For the Lord is greater than all the gods.
The fifth: He rained hail and along with it He brought exceedingly loud thunder. Fire travelled the land, and it was said, "There is fire in the midst of the hail, yet the water in the hail surrounds it!" It was also said, "In the midst of the hail it was, burning flames to Him who did all this.
For the Lord is greater than all the gods.
The sixth: The Red Sea was split when it saw the sea of prophethood at the Lord's command. There was a way prepared in the midst of it for the hosts of the Lord - such a wonder as never was and never will be.
For the Lord is greater than all the gods.
The seventh: A wall was set up before the moving waters, so that they were thrown up like a mountain; they were heaped up high to protect Israel's path, so that they should walk on it safely.
For the Lord is greater than all the gods.
The eighth: The sea was changed into a dry state. He made the sea into dry land, as though there had not been any water flowing over it since the day it was created, so that Israel would not be smitten while passing through it. We ascribe greatness to God.
For the Lord is greater than all the gods.
The ninth: The wonted flow of all the water in the Red Sea was changed. It rose up and up from the bottom to the top yet the water's wonted flow is to move from the top to the bottom, for water (normally) descends! The water stood up as walls to protect the tribes. Blessed is the Lord of might,
For the Lord is greater than all the gods.
The tenth: The water at that time was set up as a righteous judge. It judged between righteous and evil, and cast the evil before the righteous and killed him with many strokes. It redeemed the righteous from the evil, differentiating between the two of them at the command of the great Lord.
For the Lord is greater than all the gods.
The eleventh: When the servants of the Lord came out (of the sea) and the Egyptians set out to encounter them, He clogged the wheel of his (i.e. Pharaoah's) chariot and overturned walls (of water) before them, so that their heads vanished into a prison. They sought for room, but could find none there. All of them realized then that
The Lord is greater than all the gods.
The twelfth: The sea returned to its normal state before Pharaoh and all his servants, while they were all still alive. They looked, but there was no room for them to escape. The Lord lifted them up with a wind, so that they saw the Israelites safe on the shore of the sea. After that the Egyptians sank like a stone.
For the Lord is greater than all the gods.
The thirteenth: His voice was heard in all directions at the time when the Israelites walked in the water, so that even the nations heard it. By this the great prophet Moses was recognized in his prophethood in the section 'Then sang' (Ex. xv. 1 cf. chapter 7 of this book) which makes known to those who hear that
The Lord is greater than all the gods.
The fourteenth: The water closed in over Pharaoh and all his people. Not even one of them survived, while all the Israelites went forth like kings after having been slaves, exulting in their redemption, giving thanks to the Lord of the world, the God of Abraham, of Isaac and of Jacob, who remembered for them the covenant made with them. And they believed in the Lord and in Moses His servant.
These are the THIRTY THREE occasions when the elements served Israel and brought death to all the Egyptians.
The elements of the world number four. They served the congregation of the Lord from the day that Moses, upon him be peace, came to the Mount of God, Mount Horeb, when the Lord sent him with spectacular wonders - vengeance on the Egyptians and deliverance for the host of the Lord.
Three occasions clearly manifest the issue of the mighty FIRE from the Lord out of heaven, to serve the children of His servants from Horeb as far as the Desert of Shur. WIND ten times served the favoured tribes and thwarted their enemies, until they had gone forth into the Red Sea. WATER fourteen times served them as far as the Desert of Shur, Earth also served them - six times.
All these elements recognized them with understanding, differentiating between friends and foes. All the servants of the Lord rejoice at the words of God.
For the Lord is greater than all the gods.
The elements thirty three times helped the friends and thwarted foes.
THE FIRE of the Glory which appeared to Moses in the bush in order to deliver the tribes, and the FIRE of the hail which flashed continually there - mercy for the Hebrews and vengeance for the Egyptians. The FIRE which appeared among the waves of the Red Sea and consumed the enemies of God and of Israel.
These are the three occassions when the FIRE of the Lord served the servants of the Lord of the Lord God.
As for the WIND which served ten times, let those with understanding hearken to the explanation of it.
The first bore many winged creatures to crush the enemies of God by means of the infliction of the flies (Ex. viii. 24).
The second, the destructive wind that brought a serious plague on the cattle of the Egyptians (Ex. ix. 6)
The third spread the boils from Moses' hand throughout the land of Egypt (Ex. ix. 10)
The fourth bore locusts and deposited them in all Egypt's borders, so that they ate what the hail had left (Ex. x. 15).
The fifth was a very strong west wind that bore the locusts and shook them off into the Red Sea (Ex. x. 19).
The sixth brought darkness to the sight of the Egyptians, so that for three days no one could stand in his place (Ex. x. 23).
The seventh: the Lord drove the sea forward with an east wind all night and made the sea into dry land (Ex. xiv. 21).
The eighth; by the blast of His nostrils the water piled up (Ex. xv. 8) and the wind became like columns for them.
The ninth restored the sea to its normal state (Ex. xiv. 27), and made it compact and loosed it both for death and for safety.
The tenth: He blew with His glorious wind; the sea covered them (Ex. xv. 10) after the redemption of His servants.
Greatness is Thine, O Lord who worketh wonders. Who can do the like of Thy deeds and like Thy mighty acts?
There were SIX OCCASSIONS for the earth, which we shall recount to increase wisdom for all who seek.
The first: Moses' rod became a serpent before him. This contains a secret that teach us that Pharaoh was in his power.
The second: there was a serpent before Pharaoh that swallowed the other rods and yet it did not increase or decrease in size.
The third: all the dust of the earth became gnats - vengeance on the Egyptians and relief for all the Hebrews from having to manufacture bricks.
The fourth: all the beasts of the land came from the forest to the city to savage the wicked.
The fifth: Moses scattered the ashes of the brick-kiln as boils breaking out in sores (Ex. ix. 9).
The sixth: The land of the Red Sea engulfed the wicked. Thou didst stretch out thy right hand, the earth swallowed them (Ex. xv. 12).
Greatness is Thine, O Lord the doer of wonders.
Commemorate well Moses the Man of God, who redeemed the congregation of the Hebrews at the command of the Lord and His majestic might. There has never arisen, nor will arise the like of him!
FOURTEEN TIMES WATER through him served all the hosts of the Lord.
The first: He took some of the water of the Nile and shed it on the dry land in the sight of the people, so that they might believe and know that in the same way the blood of Pharaoh and his people would be shed. Greatness belongs to Thee, O Lord who keepeth the covenant and favour!
For the Lord is greater than all the gods.
The second: He turned the water of the Nile into blood as vengeance on all the Egyptians. In this one miracle are contained the ten great miracles, providing relief for the servants of the Lord, that their enemies should know that
the Lord is greater than all the gods.
The third: the water which became red blood throughout the whole of Egypt was for a period of seven days undrinkable for men, but to the Hebrews it was water of life, on the one hand punishment to the Egyptians, and on the other life for the children of the Hebrews.
For the Lord is greater than all the gods.
The fourth: The blood turned back into water after seven days, and then it swarmed with frogs newly created. Then they swarmed and came forth squadron by squadron into the places of the Egyptians - very weak creatures, but it was as though they possessed intelligence, enabling them to differentiate accurately between friends and foes. Kings submitted and mighty men yielded to them.
For the Lord is greater than all the gods.
The fifth: He rained hail and along with it He brought exceedingly loud thunder. Fire travelled the land, and it was said, "There is fire in the midst of the hail, yet the water in the hail surrounds it!" It was also said, "In the midst of the hail it was, burning flames to Him who did all this.
For the Lord is greater than all the gods.
The sixth: The Red Sea was split when it saw the sea of prophethood at the Lord's command. There was a way prepared in the midst of it for the hosts of the Lord - such a wonder as never was and never will be.
For the Lord is greater than all the gods.
The seventh: A wall was set up before the moving waters, so that they were thrown up like a mountain; they were heaped up high to protect Israel's path, so that they should walk on it safely.
For the Lord is greater than all the gods.
The eighth: The sea was changed into a dry state. He made the sea into dry land, as though there had not been any water flowing over it since the day it was created, so that Israel would not be smitten while passing through it. We ascribe greatness to God.
For the Lord is greater than all the gods.
The ninth: The wonted flow of all the water in the Red Sea was changed. It rose up and up from the bottom to the top yet the water's wonted flow is to move from the top to the bottom, for water (normally) descends! The water stood up as walls to protect the tribes. Blessed is the Lord of might,
For the Lord is greater than all the gods.
The tenth: The water at that time was set up as a righteous judge. It judged between righteous and evil, and cast the evil before the righteous and killed him with many strokes. It redeemed the righteous from the evil, differentiating between the two of them at the command of the great Lord.
For the Lord is greater than all the gods.
The eleventh: When the servants of the Lord came out (of the sea) and the Egyptians set out to encounter them, He clogged the wheel of his (i.e. Pharaoah's) chariot and overturned walls (of water) before them, so that their heads vanished into a prison. They sought for room, but could find none there. All of them realized then that
The Lord is greater than all the gods.
The twelfth: The sea returned to its normal state before Pharaoh and all his servants, while they were all still alive. They looked, but there was no room for them to escape. The Lord lifted them up with a wind, so that they saw the Israelites safe on the shore of the sea. After that the Egyptians sank like a stone.
For the Lord is greater than all the gods.
The thirteenth: His voice was heard in all directions at the time when the Israelites walked in the water, so that even the nations heard it. By this the great prophet Moses was recognized in his prophethood in the section 'Then sang' (Ex. xv. 1 cf. chapter 7 of this book) which makes known to those who hear that
The Lord is greater than all the gods.
The fourteenth: The water closed in over Pharaoh and all his people. Not even one of them survived, while all the Israelites went forth like kings after having been slaves, exulting in their redemption, giving thanks to the Lord of the world, the God of Abraham, of Isaac and of Jacob, who remembered for them the covenant made with them. And they believed in the Lord and in Moses His servant.
These are the THIRTY THREE occasions when the elements served Israel and brought death to all the Egyptians.
Tuesday, December 29, 2009
The Treatise of Mark (Mimar Marqe Book 2 Chapter 2)
A continuation in our series from John MacDonald's (1963) translation of the most important book in the Samaritan tradition after the Pentateuch. The central 'revelation' - not merely a midrash but a revelation given around the beginning of the second century - from which 'Samaritanism' itself is derived.
Ever commemorate well the great prophet Moses, who opened for us the Garden of Eden of the law, when for its sake he freed the tribes of Jacob, the sun of Isaac, the stars of Abraham who underwent misery during the third part - one hundred and forty years - of four hundred years, for four hundred years is their calculation. But at the end of the period they were to go forth as kings!
When they realized that the years were over, they sighed and cried out, seeking relief (Ex. ii. 23), and God remembered his covenant with Abraham, with Isaac, and with Jacob (Ex. ii. 24). Similarly the son of Lamech cried out after the passing of one hundred and fifty days (i.e. Noah cf. Gen. viiii. I. 3 but the tradition is not biblical), and God remembered him, the eighty year old prophesied the son of Amram, in His perfect intellect and His perfect knowledge.
There are three ultimates in his prophethood which revealed: the glorious name of the Lord; the miracle; the role of priest.
THREE TIMES they believed in the Lord are in Lord and in Moses, but they were in worthy in their belief.
The FIRST: when he performed three wonders in Egypt in the sight of them all, they believed, but they did not remain steadfast. No, they apostasized and said (to Moses and Aaron), "The Lord look upon you and judge." (Ex. v. 21; part Hebrew, part Targ.).
The SECOND: when they beheld the wonders which he did in Egypt, they did not believe, but apostasized whole-heartedly and said, "You have taken us away to die in the wilderness" (Ex. xiv. 11).
The THIRD: they saw more wonders in the Red Sea than they had ever seen, the like of which had never been produced.
Great are the holy congregation who went forth from the iron furnace, guided by the righteous prophet with mighty wonders to keep the perfect law, which descended from the holy habitation.
Ever commemorate well the great prophet Moses, who opened for us the Garden of Eden of the law, when for its sake he freed the tribes of Jacob, the sun of Isaac, the stars of Abraham who underwent misery during the third part - one hundred and forty years - of four hundred years, for four hundred years is their calculation. But at the end of the period they were to go forth as kings!
When they realized that the years were over, they sighed and cried out, seeking relief (Ex. ii. 23), and God remembered his covenant with Abraham, with Isaac, and with Jacob (Ex. ii. 24). Similarly the son of Lamech cried out after the passing of one hundred and fifty days (i.e. Noah cf. Gen. viiii. I. 3 but the tradition is not biblical), and God remembered him, the eighty year old prophesied the son of Amram, in His perfect intellect and His perfect knowledge.
There are three ultimates in his prophethood which revealed: the glorious name of the Lord; the miracle; the role of priest.
THREE TIMES they believed in the Lord are in Lord and in Moses, but they were in worthy in their belief.
The FIRST: when he performed three wonders in Egypt in the sight of them all, they believed, but they did not remain steadfast. No, they apostasized and said (to Moses and Aaron), "The Lord look upon you and judge." (Ex. v. 21; part Hebrew, part Targ.).
The SECOND: when they beheld the wonders which he did in Egypt, they did not believe, but apostasized whole-heartedly and said, "You have taken us away to die in the wilderness" (Ex. xiv. 11).
The THIRD: they saw more wonders in the Red Sea than they had ever seen, the like of which had never been produced.
Great are the holy congregation who went forth from the iron furnace, guided by the righteous prophet with mighty wonders to keep the perfect law, which descended from the holy habitation.
And With Regards to Marcus Agrippa ...
As we go through Book 2 of the Mimar Marqe I will demonstrate a number of coded references to the Emperors of Rome (yes, I know this sounds stupid; maybe it is stupid - but it's there, I promise you!).
Chapter 3 - Gaius
Chapter 7 - Titus
I have also been collecting countless arguments for the proper dating of the material to the first century/early second century INCLUDING frequent references to the Eretz Israel as 'Palestine.'
More to follow ...
Chapter 3 - Gaius
Chapter 7 - Titus
I have also been collecting countless arguments for the proper dating of the material to the first century/early second century INCLUDING frequent references to the Eretz Israel as 'Palestine.'
More to follow ...
The Treatise of Mark (Mimar Marqe Book 2 Chapter 1)
A continuation in our series from John MacDonald's (1963) translation of the most important book in the Samaritan tradition after the Pentateuch. The central 'revelation' - not merely a midrash but a revelation given around the beginning of the second century - from which 'Samaritanism' itself is derived.
Also by Marqe the Favour of the Lord be upon him!
Everlasting life is in the deep waters of Eden's waterspring. Let us stand with perception to drink of its waters. We are thirsty for the waters of life (cmp. John iv.14); mighty rivers they are before us.
Blessed be the God who brought into existence the different kinds of creatures for the sake of man.
Glorious is the Form in the likeness of the Angels.
The Form of the mind is not the Form of the material body. He divided the various kinds of living creatures into four sorts, the first three for the sake of the fourth (i.e. beast, birds, fish; man is the fourth species). He made the body of the last with its wisdom implanted, so that the body should be capable of being illumined by the mind. Thus not one (of the other three) can withstand a man. He gave a perfect law to His servants to provide life and length of days, for by the observing of it is the soul disposed, and according to the state of the soul is the body disposed. As the stature of man lies with the soul, so the stature of the soul lies with the law, for that man does not live by bread alone, but that man lives everything that proceeds out of the mouth of the Lord (Deut. viii. 3; cf. Matt iv. 4).
Also by Marqe the Favour of the Lord be upon him!
Everlasting life is in the deep waters of Eden's waterspring. Let us stand with perception to drink of its waters. We are thirsty for the waters of life (cmp. John iv.14); mighty rivers they are before us.
Blessed be the God who brought into existence the different kinds of creatures for the sake of man.
Glorious is the Form in the likeness of the Angels.
The Form of the mind is not the Form of the material body. He divided the various kinds of living creatures into four sorts, the first three for the sake of the fourth (i.e. beast, birds, fish; man is the fourth species). He made the body of the last with its wisdom implanted, so that the body should be capable of being illumined by the mind. Thus not one (of the other three) can withstand a man. He gave a perfect law to His servants to provide life and length of days, for by the observing of it is the soul disposed, and according to the state of the soul is the body disposed. As the stature of man lies with the soul, so the stature of the soul lies with the law, for that man does not live by bread alone, but that man lives everything that proceeds out of the mouth of the Lord (Deut. viii. 3; cf. Matt iv. 4).
I Don't Think The Reader Can Imagine How 'Christian' the Second Book of the Mimar Marqe
I have started to work on Book Two of the Mimar Marqe, the book that defined Samaritanism since the time of Mark. From the very first sentence we see ALL of John MacDonald's footnotes bring the text back to the earliest documents in the Christian tradition. You can't imagine what we are talking about here AND - let's not forget - it is a forty page mystical interpretation on the baptism in the cloud and in the sea (no, Mark never uses the word 'baptism' but you'll see what I mean).
Stupid scholars, only focusing on the Jews to develop their theories about Christian origins. OF COURSE the 'heretics' sound like a bunch of lunatics. They were developing their models WITHOUT consulting the Samaritan tradition OR assuming that Marqe was from the third or fourth century.
Stupid.
Stupid scholars, only focusing on the Jews to develop their theories about Christian origins. OF COURSE the 'heretics' sound like a bunch of lunatics. They were developing their models WITHOUT consulting the Samaritan tradition OR assuming that Marqe was from the third or fourth century.
Stupid.
The Significance of Book One of the Teachings of Mark
The Mimar Marqe is a collection of various materials ascribed to a messianic figure named 'Mark' within the Samaritan tradition. Ben Hayyim ('Ivrit we-Amarit Nusah Shomron, 3,2:15) identifies Book One and Two as being from Marqe himself or contemporaneous with him, while Books 3 - 6 represent a linguistic world later than Marqe. If these books were composed by Marqe, they have been reworked over the centuries. Ben Hayyim does acknowledge that these linguistically later texts contain older concepts and traditions from early sources (Ben Hayyim, Tibat Marqe Introduction pp. 23 - 27).
It will be my contention that Book One was developed separately from Book Two. The fact that Book One and Book Two count the 'judgements' on the Egyptians in two different ways is decisive in establishing this understanding. I suspect that Book One might have existed before Mark wrote the treatise which is now Book Two. The liturgy suggests that whatever existed before Marqe became identified with his 'father' who is called Amram perhaps owing to the repeated suggestion that Mark was 'really' Moses.
In any event I think that the language and style is different enough from Book Two to suggest that Marqe only wrote the second book. I will let the reader judge for themselves.
The significance of thinking that Marqe ONLY wrote Book Two is that it is ENTIRELY FOCUSED on the miracle which became the basis for baptism ritual for Christianity. You'll see what I mean. If a tradition were imagined to be advocating moving away from a sacrificial religion to a baptism based tradition, the arguments that Mark lays out in Book Two would be entirely necessary.
I will let the work speak for itself.
Here is a listing of links to each chapter from MacDonald's 1963 translation of Book One I have typed out so far:
Chapter One
Chapter Two
Chapter Three
Chapter Four
Chapter Five
Chapter Six
Chapter Seven
Chapter Eight
Chapter Nine
Chapter Ten
Chapter Eleven
It will be my contention that Book One was developed separately from Book Two. The fact that Book One and Book Two count the 'judgements' on the Egyptians in two different ways is decisive in establishing this understanding. I suspect that Book One might have existed before Mark wrote the treatise which is now Book Two. The liturgy suggests that whatever existed before Marqe became identified with his 'father' who is called Amram perhaps owing to the repeated suggestion that Mark was 'really' Moses.
In any event I think that the language and style is different enough from Book Two to suggest that Marqe only wrote the second book. I will let the reader judge for themselves.
The significance of thinking that Marqe ONLY wrote Book Two is that it is ENTIRELY FOCUSED on the miracle which became the basis for baptism ritual for Christianity. You'll see what I mean. If a tradition were imagined to be advocating moving away from a sacrificial religion to a baptism based tradition, the arguments that Mark lays out in Book Two would be entirely necessary.
I will let the work speak for itself.
Here is a listing of links to each chapter from MacDonald's 1963 translation of Book One I have typed out so far:
Chapter One
Chapter Two
Chapter Three
Chapter Four
Chapter Five
Chapter Six
Chapter Seven
Chapter Eight
Chapter Nine
Chapter Ten
Chapter Eleven
The Treatise of Mark (Mimar Marqe Book I Chapter 11)
A continuation in our series from John MacDonald's (1963) translation of the most important book in the Samaritan tradition after the Pentateuch. The central 'revelation' - not merely a midrash but a revelation given around the beginning of the second century - from which 'Samaritanism' itself is derived.
And they moved on from Succoth, and encamped at Etham, on the edge of the wilderness (Ex. xii. 20; Targ.). On that day God called to Moses, "Prepare the people before Pihahiroth (Gen xlix. 22), between Migdol and the sea, in front of Baal-Zephon. I will fight for them there with great mercy for I desire to turn the heart of Pharaoh against them, so that he will pursue after them and his shame will be brought about. I know that he has been told in Egypt, 'They are entangled in the land; the wilderness has shut them in (Ex. xiv.3; Targ.). Come pursue after them, that we may bring them back to serve us.'"
When the Egyptians had finished burying their children, they roused themselves from the coma of their grief. They went to Pharaoh the king and said to him, "What is this we have done, that we have let Israel go? (Ex. xiv. 5; Targ.). Come, prepare your chariots and let us all pursue with you, that we may restore them to our service. They are our servants, as they were our fathers' before us. Why did we allow them to leave Egypt? Let us also get back goods they have with them, which they plundered from us. They have left us empty-handed!"
They went forth making proclamation throughout the land of Egypt. Those entering into battle gathered together. Pharaoh made ready his chariots; he took his people with him (Ex. xiv. 6), his heart bold now that it had returned to its former state. Six hundred picked chariots (Ex. xiv. 7; Targ.), supplied for him for war - all the chariots of the Egyptians and officers over them all. They pursued after Israel and caught up with them when they were encamped at the Red Sea (Ex. xiv. 9). Pharaoh the king stopped opposite Baal-Zephon and offered there a sacrifice to it, for Baal-Zephon was one of the gods in which he trusted.
Great was the terror in which the Israelites were, terror lest they might have to return to Egypt. They said to Moses in great fear, "Know that you are the murderer of Israel. How are we to act? What can we possibly plan to do? The enemy are behind us and the sea is in front of us. Is not this what we said to you in Egypt, 'Let us alone and let us serve the Egyptians!' (Ex. xiv. 12; Targ.). What have you done to us, in bringing us out of Egypt? (Ex. xiv. 11; Targ.) We shall all be killed in a flash."
And Moses said to the people, "Fear not. Stand firm. You shall never see the Egyptians! And see the salvation of the Lord. The Lord will fight for you, and you have only to be still (Ex. xiv. 13 - 14; Targ.).
After that Moses received the command from the Lord of the world, and he struck the sea with his rod. When the Red Sea opened up before them, they crossed over, with the cloud and the glory leading them (Ex. xiv. 21 - 22).
Exalted these favored young men before whom the sea was dried up!
They walked in it and the Egyptians entered in after them but they were engulfed and did not escape the sea.
Observe the difference between the two who entered!
The great prophet Moses entered and Pharaoh king of Egypt entered.
Moses entered and the glory was in front of him magnifying him.
Pharaoh entered and the Destroyer was before him to destroy him.
Moses entered and the Divine One was glorifying him.
Pharaoh entered and the Divine One was wreaking vengeance on him.
Moses entered and the angels ministered to him.
Pharaoh entered and the angels punished him.
None has arisen like Moses and none will ever rise!
Ten times the Egyptians were slain in the sea, because they did not believe in the ten miracles.
Pharaoh's chariots and his host, he cast into the sea (Ex. xv. 4; Targ.). Their blood was shed in it, just as in the river of Egypt.
The depths covered them, just as the frogs covered them.
They went down into the depths like a stone (Ex. xv. 5; Targ.), just as the gnats sank into their flesh.
Thou sendest forth thy fury, it consumes them like stubble (Ex. xv. 7; Targ.), just as the flies ate their bodies.
At the blast of thy nostrils the water piled up (Ex. xv. 8; Targ.), just as the power of the Lord plagued their cattle.
The floods stood up in a heap (ibid.), just as they stood up during the plague of boils.
The depths congealed in the heart of the sea (ibid.), just as the hail froze them in the field.
Thou didst blow thy wind, the sea covered them (Ex. xv. 10; Targ.), just as the cloud of locusts covered them.
They sank as lead in the mighty waters (Ex. xv. 10; Targ.), just as they sank into the gloomy darkness.
Thou didst stretch out thy right hand; the earth swallowed them (Ex. xv. 12; Targ.), just as the Destroyer swallowed up the spirits of their firstborn.
TEN TIMES they disbelieved in Egypt and ten times they were slain in the sea, while Israel went forth victoriously, passing through it on dry land.
The great prophet Moses and all Israel with him praised the God of gods, the Lord of all great ones (Ex. xv. 1), "Thou art to be glorified and magnified, O doer of wonders, who dost endure and lasts for ever."
Blessed is our God for ever. There is only one God! Blessed be his name for ever!
END OF BOOK ONE
And they moved on from Succoth, and encamped at Etham, on the edge of the wilderness (Ex. xii. 20; Targ.). On that day God called to Moses, "Prepare the people before Pihahiroth (Gen xlix. 22), between Migdol and the sea, in front of Baal-Zephon. I will fight for them there with great mercy for I desire to turn the heart of Pharaoh against them, so that he will pursue after them and his shame will be brought about. I know that he has been told in Egypt, 'They are entangled in the land; the wilderness has shut them in (Ex. xiv.3; Targ.). Come pursue after them, that we may bring them back to serve us.'"
When the Egyptians had finished burying their children, they roused themselves from the coma of their grief. They went to Pharaoh the king and said to him, "What is this we have done, that we have let Israel go? (Ex. xiv. 5; Targ.). Come, prepare your chariots and let us all pursue with you, that we may restore them to our service. They are our servants, as they were our fathers' before us. Why did we allow them to leave Egypt? Let us also get back goods they have with them, which they plundered from us. They have left us empty-handed!"
They went forth making proclamation throughout the land of Egypt. Those entering into battle gathered together. Pharaoh made ready his chariots; he took his people with him (Ex. xiv. 6), his heart bold now that it had returned to its former state. Six hundred picked chariots (Ex. xiv. 7; Targ.), supplied for him for war - all the chariots of the Egyptians and officers over them all. They pursued after Israel and caught up with them when they were encamped at the Red Sea (Ex. xiv. 9). Pharaoh the king stopped opposite Baal-Zephon and offered there a sacrifice to it, for Baal-Zephon was one of the gods in which he trusted.
Great was the terror in which the Israelites were, terror lest they might have to return to Egypt. They said to Moses in great fear, "Know that you are the murderer of Israel. How are we to act? What can we possibly plan to do? The enemy are behind us and the sea is in front of us. Is not this what we said to you in Egypt, 'Let us alone and let us serve the Egyptians!' (Ex. xiv. 12; Targ.). What have you done to us, in bringing us out of Egypt? (Ex. xiv. 11; Targ.) We shall all be killed in a flash."
And Moses said to the people, "Fear not. Stand firm. You shall never see the Egyptians! And see the salvation of the Lord. The Lord will fight for you, and you have only to be still (Ex. xiv. 13 - 14; Targ.).
After that Moses received the command from the Lord of the world, and he struck the sea with his rod. When the Red Sea opened up before them, they crossed over, with the cloud and the glory leading them (Ex. xiv. 21 - 22).
Exalted these favored young men before whom the sea was dried up!
They walked in it and the Egyptians entered in after them but they were engulfed and did not escape the sea.
Observe the difference between the two who entered!
The great prophet Moses entered and Pharaoh king of Egypt entered.
Moses entered and the glory was in front of him magnifying him.
Pharaoh entered and the Destroyer was before him to destroy him.
Moses entered and the Divine One was glorifying him.
Pharaoh entered and the Divine One was wreaking vengeance on him.
Moses entered and the angels ministered to him.
Pharaoh entered and the angels punished him.
None has arisen like Moses and none will ever rise!
Ten times the Egyptians were slain in the sea, because they did not believe in the ten miracles.
Pharaoh's chariots and his host, he cast into the sea (Ex. xv. 4; Targ.). Their blood was shed in it, just as in the river of Egypt.
The depths covered them, just as the frogs covered them.
They went down into the depths like a stone (Ex. xv. 5; Targ.), just as the gnats sank into their flesh.
Thou sendest forth thy fury, it consumes them like stubble (Ex. xv. 7; Targ.), just as the flies ate their bodies.
At the blast of thy nostrils the water piled up (Ex. xv. 8; Targ.), just as the power of the Lord plagued their cattle.
The floods stood up in a heap (ibid.), just as they stood up during the plague of boils.
The depths congealed in the heart of the sea (ibid.), just as the hail froze them in the field.
Thou didst blow thy wind, the sea covered them (Ex. xv. 10; Targ.), just as the cloud of locusts covered them.
They sank as lead in the mighty waters (Ex. xv. 10; Targ.), just as they sank into the gloomy darkness.
Thou didst stretch out thy right hand; the earth swallowed them (Ex. xv. 12; Targ.), just as the Destroyer swallowed up the spirits of their firstborn.
TEN TIMES they disbelieved in Egypt and ten times they were slain in the sea, while Israel went forth victoriously, passing through it on dry land.
The great prophet Moses and all Israel with him praised the God of gods, the Lord of all great ones (Ex. xv. 1), "Thou art to be glorified and magnified, O doer of wonders, who dost endure and lasts for ever."
Blessed is our God for ever. There is only one God! Blessed be his name for ever!
END OF BOOK ONE
The Teachings of Mark (Mimar Marqe Book I Chapter 10)
A continuation in our series from John MacDonald's (1963) translation of the most important book in the Samaritan tradition after the Pentateuch. The central 'revelation' - not merely a midrash but a revelation given around the beginning of the second century - from which 'Samaritanism' itself is derived.
When all the Egyptians found their firstborn slain, they went in a body to Pharaoh the king, and cried out before him in great anguish; they said to him, "Let this people go." Now Moses and Aaron were outside praying, standing in intercession before their God. When they turned round they saw the messengers hastily sent to them by Pharaoh. (They accompanied the messengers to Pharaoh). Moses and Aaron stood before him; his domination was subdued and his burdens reduced when they entered within the gate! The light from their appearance filled his palace. Pharaoh said to them in a cowed manner, "Go forth from among my people," went proclaiming to the assembly of Israel, "Arise, set forth in safety. He has not a longsuffering spirit." The Egyptians were greatly incensed against them at the speed of their release from the land. The Israelites seized from them everything they desired, and set forth clad in it! (Ex. xii. 35)
An exceedingly harsh pillage of burning and scattering, interest on which still remains.
An exceedingly harsh pillage, which deprived the lender and brought the downfall of the plunderer.
An exceedingly harsh pillage for the plunderer and the lender alike.
An exceedingly harsh pillage which brought emptiness to the abode of the lender.
An exceedingly harsh pillage for the lender - a debt which is not wiped out!
From it came the deprivation of the Egyptians; from it also came the descent of Israel and the denudation of the Egyptians. It was said concerning the demander, "He entrusted debts to them. Cursed is this pillage for ever which renews upon us an ineffaceable wrong."
And the people of Israel journeyed from Rameses to Succoth (Ex. xii. 37; Targ.), the cloud above them, the fire before them - six hundred thousand, apparelled in humility, goodness and grace supporting them there. Succoth was situated on a highway, a place to which all travelers went.
They were graceful, Abraham's stars, and brightly shining, Sarah's offspring.
Crowned were Isaac's young men, perfect were Rachel's young.
Beautiful were Jacob's cypresses, arrayed Leah's ranks.
Succoth was like the Garden of Eden, and the Israelites were the trees in it.
It was like Bethel (i.e. Gerizim), completely filled with an ark, and Sarah's offspring were in its baskets.
The memory of Isaac permeated it, goring with his horns all who would smite them.
A crop were they which filled the house of the Lord, reaped, bound and pressed together.
By the power of the Good One, assembled by three glorious ministers, hedged in by three great fence -
Cloud, fire, and holy spirit - one leading, one illumining, one protecting -
And excellent crop which has no bound to its greatness,
Sown in Palestine and reaped in the land of Egypt;
And it remained cultivated after having been sown four hundred and thirty years before (cf. Ex. xii. 40).
The years are weighed in accurate scales, half of them in the land of Egypt and half of them in the land of Canaan.
At the end of these years they were gathered together (Ex. xii. 41) and became a grain store in the plain of Succoth.
Excellent were these favoured servants, whose greatness was glorious among the creatures of the world.
The Red Sea was calling them silently, "Pass through in safety. I will not be a barrier."
The water of Marah was calling them silently, "Come quickly, for I am sweetened."
It was as though the Manna was addressing them silently, "Make haste, for I will descend to sustain you."
The rocks were calling them silently, "Come over me in strenght. I shall not be in the way."
The valley was calling them silently, "Come forth. Do not fear, for great victory will be won on me."
Mount Sinai was calling them silently, "You have come rejoicing, O favoured children."
The Jordan was calling them silently, "Cross over gladly. I shall be dried up."
The Goodly Mount was calling them silently, "Come up in safety, you who proclaim the Blessing."
The hills were calling them silently, "Approach now, O favoured ranks."
The plain of beauty was calling them silently, "Come across with rejoicing, O pure lights."
All these were seeing to see them and desiring to mingle with them.
In Rameses they made sacrifice and they journeyed to Succoth. They sought to leave it, but were unable. The pillar of cloud and of fire had stopped in front of them, so that they could not get away from the outskirts of Succoth. Moses and Aaron were watching afraid, and all the congregation were in consternation, wondering what was the meaning of this strange matter. Moses said to Aaron, "I believe some vile deed has been done in the congregation."
"Let us call the Elders," they said to one another, "That we may enquire into this happening." The Elders came to Moses and Aaron, their minds full of alarm. (Moses said to them) "Go in peace, O Elders of the congregation, and enquire of every tribe what is the meaning of this strange event. I do not believe that the sorcerers are able with their sorcery to spellbind the sons of the Oath (i.e. the children of Jacob). This is but something we do not yet understand. Nevertheless the truth is near; it will be revealed in good time."
The Elders went off separately among the congregation and began to question every single tribe. When they shouted to the tribe of Asher, Serah came out of them at once (and said), "You have (done) nothing wrong. I shall explain to you what the meaning of this strange event is."
They put their trust in her then and brought her to the great prophet Moses. She stood before him - and he was like the moon in its fullness - and she said, "Greetings to you, Moses. O most glorious of men, hear from me about this matter about which you enquire."
Praise to those who illumine the blind!
"You would have forgotten him, had not the pillar of cloud and the pillar of fire stopped still. You would have gone forth and he would have been left behind in Egypt. I remember the day on which he died, when he bound all the people by oath to go up with their leaders from here."
The great prophet Moses said to her, "Blessed are you, Serah, most enlightened of women. From today onwards your greatness will be recounted!"
Declaration was made among the congregation that they were told, "Joseph is going to leave here with us."
Serah went away, the whole tribe of Ephraim round about her. Moses and Aaron followed them, till they reached the place where he was buried. She stopped there and they uncovered the ark and lifted it up there and then. Serah left Moses and Aaron. The great prophet Moses opened the ark with his right hand. Prostrating himself on it, he kissed it. He wept and began at that very moment to eulogize him. He said, "Your spirit is very pleasing, O most honoured of the household of his father."
All the congregation stood eulogizing him and saying, "Your spirit is pleasing, O Joseph, patron of freedom." The great prophet Moses raised his voice and said to him, "O Joseph your spirit knows that you will be borne by the hands of me and six hundred thousand who extol you. The cloud and the fire will lead the way in front of you, and your descendants will become your bearers. After the passing of a hundred and forty years buried in the land of Egypt - now after all these years your are going to ascend to the land which was apportioned to you. Your spirit is pleasing, O Fruitful Bough (Gen. xlix. 22), O Joseph the king who was vested with freedom, for whom was wrought mighty and magnificent greatness, as well as glory and praise both during your life nad after your death. In your lifetime you were praised with salutations, and the sons of two wives made obeisance to you. After your death you are praised even more than then.
When the great prophet Moses stopped eulogizing him, he said to the house of Ephraim, "You will carry him."
Joshua went in front and carried him. He called out and said, "Your spirit is pleasing, O Father, most honoured of his father's house." As soon as he was lifted up by his children the cloud and the fire went before them.
When all the Egyptians found their firstborn slain, they went in a body to Pharaoh the king, and cried out before him in great anguish; they said to him, "Let this people go." Now Moses and Aaron were outside praying, standing in intercession before their God. When they turned round they saw the messengers hastily sent to them by Pharaoh. (They accompanied the messengers to Pharaoh). Moses and Aaron stood before him; his domination was subdued and his burdens reduced when they entered within the gate! The light from their appearance filled his palace. Pharaoh said to them in a cowed manner, "Go forth from among my people," went proclaiming to the assembly of Israel, "Arise, set forth in safety. He has not a longsuffering spirit." The Egyptians were greatly incensed against them at the speed of their release from the land. The Israelites seized from them everything they desired, and set forth clad in it! (Ex. xii. 35)
An exceedingly harsh pillage of burning and scattering, interest on which still remains.
An exceedingly harsh pillage, which deprived the lender and brought the downfall of the plunderer.
An exceedingly harsh pillage for the plunderer and the lender alike.
An exceedingly harsh pillage which brought emptiness to the abode of the lender.
An exceedingly harsh pillage for the lender - a debt which is not wiped out!
From it came the deprivation of the Egyptians; from it also came the descent of Israel and the denudation of the Egyptians. It was said concerning the demander, "He entrusted debts to them. Cursed is this pillage for ever which renews upon us an ineffaceable wrong."
And the people of Israel journeyed from Rameses to Succoth (Ex. xii. 37; Targ.), the cloud above them, the fire before them - six hundred thousand, apparelled in humility, goodness and grace supporting them there. Succoth was situated on a highway, a place to which all travelers went.
They were graceful, Abraham's stars, and brightly shining, Sarah's offspring.
Crowned were Isaac's young men, perfect were Rachel's young.
Beautiful were Jacob's cypresses, arrayed Leah's ranks.
Succoth was like the Garden of Eden, and the Israelites were the trees in it.
It was like Bethel (i.e. Gerizim), completely filled with an ark, and Sarah's offspring were in its baskets.
The memory of Isaac permeated it, goring with his horns all who would smite them.
A crop were they which filled the house of the Lord, reaped, bound and pressed together.
By the power of the Good One, assembled by three glorious ministers, hedged in by three great fence -
Cloud, fire, and holy spirit - one leading, one illumining, one protecting -
And excellent crop which has no bound to its greatness,
Sown in Palestine and reaped in the land of Egypt;
And it remained cultivated after having been sown four hundred and thirty years before (cf. Ex. xii. 40).
The years are weighed in accurate scales, half of them in the land of Egypt and half of them in the land of Canaan.
At the end of these years they were gathered together (Ex. xii. 41) and became a grain store in the plain of Succoth.
Excellent were these favoured servants, whose greatness was glorious among the creatures of the world.
The Red Sea was calling them silently, "Pass through in safety. I will not be a barrier."
The water of Marah was calling them silently, "Come quickly, for I am sweetened."
It was as though the Manna was addressing them silently, "Make haste, for I will descend to sustain you."
The rocks were calling them silently, "Come over me in strenght. I shall not be in the way."
The valley was calling them silently, "Come forth. Do not fear, for great victory will be won on me."
Mount Sinai was calling them silently, "You have come rejoicing, O favoured children."
The Jordan was calling them silently, "Cross over gladly. I shall be dried up."
The Goodly Mount was calling them silently, "Come up in safety, you who proclaim the Blessing."
The hills were calling them silently, "Approach now, O favoured ranks."
The plain of beauty was calling them silently, "Come across with rejoicing, O pure lights."
All these were seeing to see them and desiring to mingle with them.
In Rameses they made sacrifice and they journeyed to Succoth. They sought to leave it, but were unable. The pillar of cloud and of fire had stopped in front of them, so that they could not get away from the outskirts of Succoth. Moses and Aaron were watching afraid, and all the congregation were in consternation, wondering what was the meaning of this strange matter. Moses said to Aaron, "I believe some vile deed has been done in the congregation."
"Let us call the Elders," they said to one another, "That we may enquire into this happening." The Elders came to Moses and Aaron, their minds full of alarm. (Moses said to them) "Go in peace, O Elders of the congregation, and enquire of every tribe what is the meaning of this strange event. I do not believe that the sorcerers are able with their sorcery to spellbind the sons of the Oath (i.e. the children of Jacob). This is but something we do not yet understand. Nevertheless the truth is near; it will be revealed in good time."
The Elders went off separately among the congregation and began to question every single tribe. When they shouted to the tribe of Asher, Serah came out of them at once (and said), "You have (done) nothing wrong. I shall explain to you what the meaning of this strange event is."
They put their trust in her then and brought her to the great prophet Moses. She stood before him - and he was like the moon in its fullness - and she said, "Greetings to you, Moses. O most glorious of men, hear from me about this matter about which you enquire."
Praise to those who illumine the blind!
"You would have forgotten him, had not the pillar of cloud and the pillar of fire stopped still. You would have gone forth and he would have been left behind in Egypt. I remember the day on which he died, when he bound all the people by oath to go up with their leaders from here."
The great prophet Moses said to her, "Blessed are you, Serah, most enlightened of women. From today onwards your greatness will be recounted!"
Declaration was made among the congregation that they were told, "Joseph is going to leave here with us."
Serah went away, the whole tribe of Ephraim round about her. Moses and Aaron followed them, till they reached the place where he was buried. She stopped there and they uncovered the ark and lifted it up there and then. Serah left Moses and Aaron. The great prophet Moses opened the ark with his right hand. Prostrating himself on it, he kissed it. He wept and began at that very moment to eulogize him. He said, "Your spirit is very pleasing, O most honoured of the household of his father."
All the congregation stood eulogizing him and saying, "Your spirit is pleasing, O Joseph, patron of freedom." The great prophet Moses raised his voice and said to him, "O Joseph your spirit knows that you will be borne by the hands of me and six hundred thousand who extol you. The cloud and the fire will lead the way in front of you, and your descendants will become your bearers. After the passing of a hundred and forty years buried in the land of Egypt - now after all these years your are going to ascend to the land which was apportioned to you. Your spirit is pleasing, O Fruitful Bough (Gen. xlix. 22), O Joseph the king who was vested with freedom, for whom was wrought mighty and magnificent greatness, as well as glory and praise both during your life nad after your death. In your lifetime you were praised with salutations, and the sons of two wives made obeisance to you. After your death you are praised even more than then.
When the great prophet Moses stopped eulogizing him, he said to the house of Ephraim, "You will carry him."
Joshua went in front and carried him. He called out and said, "Your spirit is pleasing, O Father, most honoured of his father's house." As soon as he was lifted up by his children the cloud and the fire went before them.
I Just Want to Remind Readers
I just want to remind readers that typing out the English translation of the central work to the Samaritan tradition - the Mimar Marqe - is just the start. After going through all six books, I will then provide critical interpretation of the material and then 'correct' the translation with Ben Hayyim's authoritative Hebrew work.
Monday, December 28, 2009
When I Can't Solve the Riddles of Marqe, I Always Do the Same Thing - Send Emails to Rory Boid of Monash University
Hi Rory I am typing out MacDonald's translation of the Mimar at my blog. I find that when one physically hammers out the letters of each word in the narrative greater attentiveness to the meaning results.
In any event I am aware that MacDonald's translation is suspect in parts and so I am puzzled by why this reference is put forward in Book 1 Chapter 9
What does this mean?:
Israel shall sacrifice at the siege and conquest of a city - at the siege of a city, a distressing matter: at the conquest of a city, a joyful matter!
Please help
Stephan
UPDATE Rory responds a few hours late:
I have solved the passage in Marqe. There is nothing about besieging cities. Explanation later today or tomorrow.
Such are the difficulties in using MacDonald's translation. MacDonald didn't know understand Aramaic only Arabic. You'd think being familiar with Aramaic MIGHT be important here ...
In any event I am aware that MacDonald's translation is suspect in parts and so I am puzzled by why this reference is put forward in Book 1 Chapter 9
What does this mean?:
Israel shall sacrifice at the siege and conquest of a city - at the siege of a city, a distressing matter: at the conquest of a city, a joyful matter!
Please help
Stephan
UPDATE Rory responds a few hours late:
I have solved the passage in Marqe. There is nothing about besieging cities. Explanation later today or tomorrow.
Such are the difficulties in using MacDonald's translation. MacDonald didn't know understand Aramaic only Arabic. You'd think being familiar with Aramaic MIGHT be important here ...
And Who Was the Gospel Written For?
Again another question that two hundreds years of scholars have never solved. As always I go back to the ancient sources themselves. Irenaeus and his cohorts say that Paul directed his efforts toward the conversion of the Gentiles. The Marcionites say that the gospel of the Apostle was directed toward the proselytes.
Which makes more sense?
For God's sake people, it is bloody obvious. Only proselytes could have had the pre-existent knowledge to make sense of the Apostle's arguments AND the necessary understanding to see that the gospel narrative 'fit' within the existing Palestinian liturgy associated with the 'first festival' - i.e. Passover/Unleavened Bread.
Above all else we have to get rid of the 'supernatural arguments' that have falsely been promoted in Catholic Christianity. We have to get rid of them like chametz during the 'first festival' itself!
No one who witnessed the first application of the gospel as a living liturgical cycle for the people it was intended relied on 'supernatural forces' for their understanding. The damage that pseudo-historical texts like 'the Acts of the Apostles' caused to the scientific study of the gospel are immeasurable.
As I see it the Marcionites preserved the original understanding when they claimed that the gospel was established to bring the proselytes out from servitude to the hated Pharisaic Jews. The Exodus narrative was allegorically reinterpreted to apply to these Gentiles who had come over in the hopes of being Jews but who nevertheless were deemed to be second class citizens within the nation of Israel.
The author of the gospel drew from the Samaritan - and particularly the Dosithean - understanding of the Exodus narrative. He saw the crossing of the Red Sea as being related to ritual water immersion. Only he further developed the understanding to the point that these proselytes were chosen for the revelation of a higher more powerful God than had previously been revealed to Moses and the ancient Israelites, the ancestors again of the hated Jews.
I am working out all the details over the course of the next month or so as I transcribe each page of MacDonald's translation of the Mimar Marqe but already a few patterns are becoming obvious:
the angelic 'Jesus' of the Marcionite gospel was the equivalent of the Glory in the Exodus narrative.
the beloved neaniskos was Mark who was the equivalent of Moses
the contemporary oppression the gospel addresses is the status of the proselytes within the Jewish community
the development of the festival of Passover/Unleavened Bread into an initiatory ritual to 'free' the proselytes from enslavement to Jewish principles was ultimately politically motivated. Anyone reading this post should be aware that I identify Mark with Marcus Julius Agrippa. The interest that the gospel takes in the events surrounding the destruction of the Jewish temple would be shared by Agrippa (these were after all his subjects).
Indeed let's not forget that the Exodus narrative projects its 'redemption' - viz. the inheritance of the Holy Land - into the future also. All events described in the Pentateuch are mere preparations for the ultimate redemption.
The fact that Mark should set his gospel narrative thirty years before the final redemption of the proselytes - i.e. when the Jerusalem of the hated Jews was surrounded and the Gentiles who came over to their cause witnessed the revelation of the 'grace' of being finally adopted as sons - was only in keeping with the original Mosaic formula.
In the same way as we never actually see 'the redemption' of Israel at the end of the Pentateuch, the question of 'what happens after the Resurrection' is also left open in the gospel. The reality was that the events were being played out in the late first century environment that first converts were living through as they participated in the first Christian liturgies.
Which makes more sense?
For God's sake people, it is bloody obvious. Only proselytes could have had the pre-existent knowledge to make sense of the Apostle's arguments AND the necessary understanding to see that the gospel narrative 'fit' within the existing Palestinian liturgy associated with the 'first festival' - i.e. Passover/Unleavened Bread.
Above all else we have to get rid of the 'supernatural arguments' that have falsely been promoted in Catholic Christianity. We have to get rid of them like chametz during the 'first festival' itself!
No one who witnessed the first application of the gospel as a living liturgical cycle for the people it was intended relied on 'supernatural forces' for their understanding. The damage that pseudo-historical texts like 'the Acts of the Apostles' caused to the scientific study of the gospel are immeasurable.
As I see it the Marcionites preserved the original understanding when they claimed that the gospel was established to bring the proselytes out from servitude to the hated Pharisaic Jews. The Exodus narrative was allegorically reinterpreted to apply to these Gentiles who had come over in the hopes of being Jews but who nevertheless were deemed to be second class citizens within the nation of Israel.
The author of the gospel drew from the Samaritan - and particularly the Dosithean - understanding of the Exodus narrative. He saw the crossing of the Red Sea as being related to ritual water immersion. Only he further developed the understanding to the point that these proselytes were chosen for the revelation of a higher more powerful God than had previously been revealed to Moses and the ancient Israelites, the ancestors again of the hated Jews.
I am working out all the details over the course of the next month or so as I transcribe each page of MacDonald's translation of the Mimar Marqe but already a few patterns are becoming obvious:
the angelic 'Jesus' of the Marcionite gospel was the equivalent of the Glory in the Exodus narrative.
the beloved neaniskos was Mark who was the equivalent of Moses
the contemporary oppression the gospel addresses is the status of the proselytes within the Jewish community
the development of the festival of Passover/Unleavened Bread into an initiatory ritual to 'free' the proselytes from enslavement to Jewish principles was ultimately politically motivated. Anyone reading this post should be aware that I identify Mark with Marcus Julius Agrippa. The interest that the gospel takes in the events surrounding the destruction of the Jewish temple would be shared by Agrippa (these were after all his subjects).
Indeed let's not forget that the Exodus narrative projects its 'redemption' - viz. the inheritance of the Holy Land - into the future also. All events described in the Pentateuch are mere preparations for the ultimate redemption.
The fact that Mark should set his gospel narrative thirty years before the final redemption of the proselytes - i.e. when the Jerusalem of the hated Jews was surrounded and the Gentiles who came over to their cause witnessed the revelation of the 'grace' of being finally adopted as sons - was only in keeping with the original Mosaic formula.
In the same way as we never actually see 'the redemption' of Israel at the end of the Pentateuch, the question of 'what happens after the Resurrection' is also left open in the gospel. The reality was that the events were being played out in the late first century environment that first converts were living through as they participated in the first Christian liturgies.
Why I Approach the Problem of the Origins of Christianity Differently Than Everyone Else Does
I have no time for books by Bart Ehrman or ninety nine percent of other authors on the subject of Christian origins. I am only singling Ehrman out because he is the best, most famous at what all other scholars do which is focus on the minutiae and avoid thinking about the 'big questions' like - 'what IS Christianity?'
My interest was always focussed on one thing and one thing alone - that is THE TRANSITION from the Judaism of the Second Commonwealth period to that 'unknown form' of the Palestinian religion in the period AFTER the destruction of the temple and before the time of Antoninus Pius.
The fact that there is this great unknown - an unknowable but absolutely critical period which no one before me has ever plausibly explained - drew me towards me towards it like a beautiful, seductive woman.
All that most scholars do is project back in time what was declared 'orthodox' at the end of the second century by Irenaeus and the circle who happened to sit at the court of Commodus alongside Marcia, his Christian concubine.
This is stupid and it is stupid because the fact that Irenaeus has to go on a 'fox hunt' to slaughter all older forms of 'heresy' (read the closing chapter to Book One of Against the Heresies) tells me at least that there were some people out there with very plausible arguments AGAINST the Catholic paradigm.
You don't have to go to the extraordinary lengths of killing people who disagree with you just promoting silly, implausible ideas. You only kill people who promote silly, implausible ideas if they happen to have to power to challenge your own claims of authority regarding 'the immaculate truth of the fourfold canon.'
As such I encourage people to push Irenaeus and all the Church Fathers who bought into his claims off the table for a moment and try to make sense of how Christianity developed from earlier Palestinian religious traditions.
What is Christianity? This is a difficult question to answer in a short post but I can do a better job of telling you what the gospel is. It is a literary text which originally argued that the events surrounding the Passion of Christ so resembled pre-existing liturgical applications of the Book of Exodus that the author believed that they were established by God himself to supplant the original pattern of worship of 'the old tradition.'
Let's see people put that in their pipes and smoke that for a whole ...
The point is that it doesn't really matter WHAT HAPPENED TO JESUS. This is an unknowable commodity. All that we can hope to understand is what the original gospel writer - Mark - thought those historical events 'meant.' In other words, his attempt to develop a narrative where Jesus' crucifixion and Christ's resurrection 'fit into the existing liturgical understanding of the Exodus narrative.
What 'existing liturgical understanding' am I talking about here? Of course, it is the Samaritan one. This is the reason why I am spending so much time typing out page after page of the only available English translation.
The fact that the Samaritan orthodoxy was established around the same period as the Christian orthodoxy AND - if you accept the Alexandrian claims on the subject - the persons ascribed with the task of 'interpreting this already one thousand year old original historical event - i.e. the 'redemption' of Israel - are both named 'Mark' is intriguing enough (how many Jewish 'Marcuses' could there have been in the age?).
Yet even more amazing is the parallel that somehow ALL BIOGRAPHICAL INFORMATION ABOUT MARK - whether in 'Samaritan' or 'Alexandrian' sources - HAVE BEEN UTTERLY EXPUNGED.
Don't you think that it would have been important for the Alexandrians to actually know a few things about their 'St. Mark'? Or the Samaritan's their 'Marqe'? The idea that both 'decided' to wipe the slate clean can only be thought to have been prompted by external forces.
Let's not forget that BOTH communities of Mark suffered IN THE EXACT SAME WAY, IN THE EXACT SAME PERIOD (i.e. late second to early fourth centuries).
Maybe the Roman Emperor's just didn't like communities associated with people named Mark ...
My interest was always focussed on one thing and one thing alone - that is THE TRANSITION from the Judaism of the Second Commonwealth period to that 'unknown form' of the Palestinian religion in the period AFTER the destruction of the temple and before the time of Antoninus Pius.
The fact that there is this great unknown - an unknowable but absolutely critical period which no one before me has ever plausibly explained - drew me towards me towards it like a beautiful, seductive woman.
All that most scholars do is project back in time what was declared 'orthodox' at the end of the second century by Irenaeus and the circle who happened to sit at the court of Commodus alongside Marcia, his Christian concubine.
This is stupid and it is stupid because the fact that Irenaeus has to go on a 'fox hunt' to slaughter all older forms of 'heresy' (read the closing chapter to Book One of Against the Heresies) tells me at least that there were some people out there with very plausible arguments AGAINST the Catholic paradigm.
You don't have to go to the extraordinary lengths of killing people who disagree with you just promoting silly, implausible ideas. You only kill people who promote silly, implausible ideas if they happen to have to power to challenge your own claims of authority regarding 'the immaculate truth of the fourfold canon.'
As such I encourage people to push Irenaeus and all the Church Fathers who bought into his claims off the table for a moment and try to make sense of how Christianity developed from earlier Palestinian religious traditions.
What is Christianity? This is a difficult question to answer in a short post but I can do a better job of telling you what the gospel is. It is a literary text which originally argued that the events surrounding the Passion of Christ so resembled pre-existing liturgical applications of the Book of Exodus that the author believed that they were established by God himself to supplant the original pattern of worship of 'the old tradition.'
Let's see people put that in their pipes and smoke that for a whole ...
The point is that it doesn't really matter WHAT HAPPENED TO JESUS. This is an unknowable commodity. All that we can hope to understand is what the original gospel writer - Mark - thought those historical events 'meant.' In other words, his attempt to develop a narrative where Jesus' crucifixion and Christ's resurrection 'fit into the existing liturgical understanding of the Exodus narrative.
What 'existing liturgical understanding' am I talking about here? Of course, it is the Samaritan one. This is the reason why I am spending so much time typing out page after page of the only available English translation.
The fact that the Samaritan orthodoxy was established around the same period as the Christian orthodoxy AND - if you accept the Alexandrian claims on the subject - the persons ascribed with the task of 'interpreting this already one thousand year old original historical event - i.e. the 'redemption' of Israel - are both named 'Mark' is intriguing enough (how many Jewish 'Marcuses' could there have been in the age?).
Yet even more amazing is the parallel that somehow ALL BIOGRAPHICAL INFORMATION ABOUT MARK - whether in 'Samaritan' or 'Alexandrian' sources - HAVE BEEN UTTERLY EXPUNGED.
Don't you think that it would have been important for the Alexandrians to actually know a few things about their 'St. Mark'? Or the Samaritan's their 'Marqe'? The idea that both 'decided' to wipe the slate clean can only be thought to have been prompted by external forces.
Let's not forget that BOTH communities of Mark suffered IN THE EXACT SAME WAY, IN THE EXACT SAME PERIOD (i.e. late second to early fourth centuries).
Maybe the Roman Emperor's just didn't like communities associated with people named Mark ...
The Teachings of Mark (Mimar Marqe Book I Chapter 9)
A continuation in our series from John MacDonald's (1963) translation of the most important book in the Samaritan tradition after the Pentateuch. The central 'revelation' - not merely a midrash but a revelation given around the beginning of the second century - from which 'Samaritanism' itself is derived.
The Lord said to Moses, "Yet one plague more I will bring upon Pharaoh and Egypt. Afterwards he will let you go (Ex. xi. 1; Targ). After this tenth judgement, about midnight my Glory will come down (Ex. xi. 4) and slay all the firstborn in the land of Egypt, of the firstborn of Pharaoh who would sit on Pharaoh's throne, and also the firstborn of the maidservant who is behind the mill, and the firstborn of the cattle and the firstborn of the captives (Ex. xi. 5). There shall be heard a great cry, such as has never been and never again will be" (Ex. xi. 6).
Moses repeated what was said to Pharaoh the king, bearing witness to it, so that he might be free of him. "Thus said the Lord, the God of the world, "Let the sons of my firstborn (Ex iv. 22; Targ.) go, that they may serve me. If you do not let them go, He will kill your firstborn son and all the firstborn in your land. All these your servants shall come down to me and ask me to leave, myself and all the people who follow me (Ex. xi. 8), and after that I will go out (ibid Targ.).
The world of the Lord came, "Let him be! He will not listen though my wonders are many (cf. Ex xi. 9). The time for his destruction has drawn near." And the Lord hardened Pharaoh's heart, and he did not let the people of Israel go out of his land (Ex. xi 10; Targ.).
The Lord said to Moses and to Aaron, after these wonders that had gone before, "This month shall be for you the beginning of months (Ex. xii. 1 - 2; Targ.), the end of affliction and the beginning of relief.
This month shall be for you the beginning of months, the inauguration of favour and the conclusion of disfavour.
This month shall be for you the beginning of months, the end of punishment and the beginning of rest.
This month shall be for you the beginning of months, the entrance of good and the exit of evil.
This month shall be for you the beginning of months, the gateway to blessings and the end of cursing.
It shall be the first months of the year (Ex. xii. 2; Targ.), from which will come all the years of the world.
In it I created the world;
In it the waters of the Flood dried up;
In it Sodom was overthrown;
In it I began the judgements;
In it I will destroy the Tower;
In it I will bring them to en;
In it I will destroy Egypt;
Thus the beginning of the months is made like the Beginning (BERESITH), which was made the start of Creation.
On the first day I created heaven and earth;
On the second day I spread out the firmament on high;
On the third day I prepared a dish and gathered into it all kinds of good things (cf Gen. i. 9);
On the fourth day I established signs, fixing times, completing my greatness;
On the fifth day I revealed many marvels from the waters;
On the sixth day I caused to come up out of the ground various living creatures;
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 [m-sh-h] then also - my name [sh-m-h] and yours therein as one, for I established it and you are crowned with it.
Therefore on the first day of the first month make it known and give thanks for it. When you are in it (the first month, first day), you will begin with (the section of) the Creation of the World for I am like one who looses and I will untie the manacles of all those who have assembled for deliverance.
The great prophet Moses stood up in the assembly of Israel and instructed them about deliverance. He told them to prepare themselves for the time of departure on the tenth of the month, to prepare to sacrifice the offering, and take in the tenth of the month a perfect one year old lamb (Ex. xii. 3 - 5).
See what God commanded the great prophet Moses on the tenth of the month. He made it a command that it should be prepared from the fourth to the fourteenth day, for the slaughtering of an offering to the Lord.
The first day for the creation of man and for the praise which he rendered; in it he was delivered.
The second day for the performance of Abel who became an origin of a specially chosen (race).
The third day for the proclamation of Enosh (Gen. iv. 26), in whom the generation of man was made known.
The fourth day for the uprightness of Enoch, who walked in obedience to his Lord and went in the truth.
The fifth day for Noah, who perfected himself and was righteous in his generation.
The sixth day for the meritoriousness of Abraham, through whom the origin of the covenant was revealed.
The seventh day for the sanctification of Isaac, because he was an acceptable holy sacrifice.
The eighth day for the boldness of Jacob, from whom arose those worthy of holy things.
The ninth day by reason of the purity of Joseph, who was filled with the wisdom of his ancestors.
The tenth day for the perfectness of your prophethood.
Thus from your mouth they shall hear, and through you they shall believe. Were it not for your prophethood, I would not have revealed myself, and my voice would not have been heard as long as the world lasts. I revealed myself to former good men through an angel, not by revelation of my own mighty self. Behold I reveal myself to you and have established you, that they may learn of this tenth day, in which they will take the sacrificial sheep. This deed is to be for all time and its commemoration is to be observed for ever - without a break. This day is a memorial to your prophethood, just as this deed is a commemoration of the deliverance, for through you they are delivered and rest from fatigue. They have become great in you and are glorified in your apostleship. It will be prepared by them for four days, until it is performed on the fourteenth.
O Aaron, Eleazar and Phinehas, three glorious, magnificent ones, as I have united the two of you (Moses and Aaron) in goodness, so you shall be united as one in uprightness (or 'righteousness').
The tenth day is for you and what follows is for Aaron. What you hear is from me. The tenth day is for you and what follows is for Aaron. I have vested you with my name and I have vested him with yours.
The tenth day is for you and what follows is for Aaron. You will start and he will finish.
Eleazar is appointed to the succession. Today he is glorious; like him Phinehas is exalted. The day which is for him, in the blessedness of which was his father - behold, ten and three crown with might.
Let the day come safely on which is the deliverance, for truth is about to be manifest in the world.
Let the day come safely, whose evening was God's and whose day was Israel's - as He said: It was a night (of watching) by the Lord (Ex. xii. 42; Targ.). Three deeds in the night, while He wrought the exodus - as He said, About midnight I will go forth in the midst of the land of Egypt (Ex. xi. 4; Targ.). He will reveal what He said - When I see the blood (Ex xii. 13; Targ.).
Read where it is written I will pass (ibid.) over the houses of my beloved and will slay the firstborn of my enemies. I will make all their gods and idols collapse."
This was the doing of the God of gods that night! As the Lord said, "The morning of it is for His people." As he said, "This day shall be for you a memorial day (Ex. xii. 14; Targ.) - it will never be changed!
Let the Taheb come safely and clear away the darkness which has become great in the world!
Let the Taheb come safely and scatter the enemies who have provoked God!
Let the Taheb come safely and scatter the enemies who have provoked God!
Let the Taheb come safely and sacrifice a true offering before Bethel (i.e. Gerizim).
Let the Taheb come safely, that the Lord may have pity and reveal His Favour, and that Israel may sacrifice in the evening (i.e. as Ex. xii. 6b).
Let the Taheb come safely and separate the chosen from the rejected, and let this affliction be turned into relief!
The which He made the fourteenth is the end of one affair and the beginning of another (i.e. the end of servitude and the beginning of redemption).
Thus He said to them, "In the evening they shall sacrifice one sacrifice equivalent to four - in the evening, at the setting of the sun, just as it sets - a sacrifice of thanksgiving for the deliverance of the ancestors: a sacrifice of peace offerings for the safe-keeping of the firstborn: a sin offering, the blood of which is sprinkled in the evening: Israel shall sacrifice at the siege and conquest of a city - at the siege of a city, a distressing matter: at the conquest of a city, a joyful matter!
Great is our God who has thus glorified us and called the name of this offering Passover.
As He said, "It is the Lord's passover, for He passed over Israel" (Ex. xii. 27; Targ.). He created it by His might and, as He said, "In the evening passover" (Lev xxiii. 5), there shall be no change in it ever. "No work is to be done on that day" (cf. Ex. xii. 16) and "the remainder of it till the morning" (Ex. xii. 10) and "with fire it shall be burnt" (cf. Ex. xii. 10). "The first day a holy assembly and the seventh a holy assembly - no work is to be done (Ex. xii. 16) - keeping its holiness; this is the glorifying of the Passover. Were it not for Passover, nothing would have been magnified, no holiness revealed, no rest made possible.
Apply your mind to offer sacrifice on any other occasion when God commanded you "in the evening" (Ex. xii. 18).
Make it a boundary which will never be moved.
In the evening the angels went into Sodom and dwelt in Lot's house, honouring Abraham. Lot made new unleavened bread for them in honour of their arrival; when he saw them, he was gladdened at the news of deliverance. They began to overturn the houses of their worship. So all of them came to Lot seeking the men who had come to him (Gen xix).
When Israel sacrificed in the evening, the judgement was let loose on the houses of the Egyptians.
Israel rejoiced at the deliverance and the Egyptians bemoaned the destruction.
Israel sanctified and sprinkled the blood, as the Lord of the world had commanded them.
The blood shall be a sign to you upon the houses (Ex. xii. 13; Targ.), that the Destroyer may see it and pass by.
The blood shall be a sign to you upon the houses, that (my) anger may observe it and stop.
The blood shall be a sign to you upon the houses, on the outside, and the glory of God on the inside.
I need no sign, only that it may be a subject of commemoration to all generations; an ordinance for ever (Ex. xii. 14; Targ.) it shall be for your generations. You will perform it as a pilgrimage to the Lord always (Ex. xii. 14). Let there be seen during it no leavened bread (Ex. xiii. 7). Seven days you shall eat unleavened bread (Ex. xii. 15; Targ.); anyone who eats anything fermented during them is to be cut off. Unhappy is he who ever accepts leavened bread, from the first day up to the seventh, among all your dwellings (Ex. xii. 20). Unleavened bread you shall eat (Ex. xii. 15), in this manner you shall eat the Passover: your loins girded, your sandals on your feet, and your staff in your hands (Ex. xii. 11; Targ.).
After that my regent (other MS 'my glory') will descend and kill the firstborn of the Egyptians - man and beast - while you set forth with triumph, led by the pillar of cloud and of fire, provisioned with all good and favour, with the wealth of the Egyptians - silver and gold and raiment. You will be enriched with them and with multiple bounties, while all the Egyptians will be deprived of wealth, of silver and gold and apparel."
The great prophet Moses learned the Passover Law and went and taught it to the whole congregation.
Then Moses called all the elders of Israel (Ex. xii. 21; Targ.), that he should teach them the Passover Law.
Then Moses called all the elders of Israel, that they should lead forth the sheep and slaughter as had been commanded.
Then Moses called all the elders of Israel, that they should declare to the congregation the first festival.
Then Moses called all the elders of Israel, to tell the whole people Select for yourselves (Ex. xii. 21; Targ.).
The Elders called and made proclamation among the congregation, "Bring out the sheep which are placed in the fold and prepare the sacrifice, for the hour for it has come near; the coming of the Destroyer by night is made ready. Take a bunch of hyssop and dip it in the blood which is in the basin and the two doorposts (Ex. xii. 22 - 23; Targ.) for the Destroyer will descend and destroy ever house on which there is no blood token."
Then the people of Israel went and did so (Ex. xii. 28; Targ.). Young men prepared to go obediently to their schoolhouse.
Then the people of Israel went and did so, the stars of Abraham arrayed in their firmament.
Then the people of Israel went and did so, the crop of Isaac heaped on the threshing-floor.
Then the people of Israel went and did so, the oaks of Jacob planted in the Garden.
As the Lord had commanded Moses and Aaron, so they did. They bowed their head and worshipped (Ex. xii. 27; Targ.).
Pharaoh the king was told that night that there was war. He appointed guards over his son from that evening on, and impressed upon them that they must not sleep, not even for a single hour. He ordered them to arrange the battle array with fury. "If you see there a sword sharpened, stand up against it and cry out loudly." The guards came with unsheathed, sharp swords in their hands, and they surrounded the firstborn of Pharaoh, so that he should not be slain. The Destoyer descended at midnight and slew all the firstborn (Ex. xii. 29) - they did not know what was happening! Every firstborn in the land of Egypt was destroyed that night, including Pharaoh's god, along with his firstborn and even the very guards who surrounded him.
When the hour arrived the Destroyer descended, felled the gods and slew the firstborn. They looked afterwards for the firstborn of Pharaoh and found him slain - his blood still inside him! Their souls were shattered and their hearts anguished when they saw him slain and his god felled.
At midnight the Lord (Ex. xii. 29; Targ.) slew unclean firstborn and towering gods.
At midnight the Lord destroyed the trees which were planted at Seba.
At midnight the Lord destroyed the slingers who did their slinging among the unfruitful trees.
At midnight the Lord destroyed the firstborn who were offered to the destroyers.
At midnight the Lord destroyed lofty gods and their vain worshippers.
At midnight the Lord destroyed all the firstborn of Egypt, while Israel drew near and called to the Lord.
There was a great cry (Ex. xii. 30; Targ.) in the houses of Israel, "The Lord has seen and revealed deliverance."
There was a great cry in the houses of the Egyptians, "The Lord has seen and has brought about destruction."
There was a great cry in the houses of Israel. They sacrificed, praised and magnified their Lord.
There was a great cry in the houses of the Egyptians, "Houses are destroyed and firstborn slain," for there was not a house where one was not dead (ibid) - a long, prolonged cry!
The Hamites were under great harsh wrath, while the Semites were in great joy.
The firstborn of Ham were slain, while the firstborn of Israel sanctified on the other hand.
The garden of Ham was destroyed by the wrath, while the garden of Shem was well looked after.
Ham's god was felled in the judgement, while Shem's god was being magnified and exalted.
The Dagan of Ham became barren of fruit, while the Dagan of Shem became fertile.
The kingdom of Ham came to an end, while the kingdom of Shem then began.
For there was not a house where one was not dead (ibid); light was withdrawn from them and darkness case upon them.
For there was not a house where one was not dead; the entrance to the gate of wrath was opened for them.
For there was not a house where one was not dead; the disasters that befell Sodom befell them.
The Lord said to Moses, "Yet one plague more I will bring upon Pharaoh and Egypt. Afterwards he will let you go (Ex. xi. 1; Targ). After this tenth judgement, about midnight my Glory will come down (Ex. xi. 4) and slay all the firstborn in the land of Egypt, of the firstborn of Pharaoh who would sit on Pharaoh's throne, and also the firstborn of the maidservant who is behind the mill, and the firstborn of the cattle and the firstborn of the captives (Ex. xi. 5). There shall be heard a great cry, such as has never been and never again will be" (Ex. xi. 6).
Moses repeated what was said to Pharaoh the king, bearing witness to it, so that he might be free of him. "Thus said the Lord, the God of the world, "Let the sons of my firstborn (Ex iv. 22; Targ.) go, that they may serve me. If you do not let them go, He will kill your firstborn son and all the firstborn in your land. All these your servants shall come down to me and ask me to leave, myself and all the people who follow me (Ex. xi. 8), and after that I will go out (ibid Targ.).
The world of the Lord came, "Let him be! He will not listen though my wonders are many (cf. Ex xi. 9). The time for his destruction has drawn near." And the Lord hardened Pharaoh's heart, and he did not let the people of Israel go out of his land (Ex. xi 10; Targ.).
The Lord said to Moses and to Aaron, after these wonders that had gone before, "This month shall be for you the beginning of months (Ex. xii. 1 - 2; Targ.), the end of affliction and the beginning of relief.
This month shall be for you the beginning of months, the inauguration of favour and the conclusion of disfavour.
This month shall be for you the beginning of months, the end of punishment and the beginning of rest.
This month shall be for you the beginning of months, the entrance of good and the exit of evil.
This month shall be for you the beginning of months, the gateway to blessings and the end of cursing.
It shall be the first months of the year (Ex. xii. 2; Targ.), from which will come all the years of the world.
In it I created the world;
In it the waters of the Flood dried up;
In it Sodom was overthrown;
In it I began the judgements;
In it I will destroy the Tower;
In it I will bring them to en;
In it I will destroy Egypt;
Thus the beginning of the months is made like the Beginning (BERESITH), which was made the start of Creation.
On the first day I created heaven and earth;
On the second day I spread out the firmament on high;
On the third day I prepared a dish and gathered into it all kinds of good things (cf Gen. i. 9);
On the fourth day I established signs, fixing times, completing my greatness;
On the fifth day I revealed many marvels from the waters;
On the sixth day I caused to come up out of the ground various living creatures;
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 [m-sh-h] then also - my name [sh-m-h] and yours therein as one, for I established it and you are crowned with it.
Therefore on the first day of the first month make it known and give thanks for it. When you are in it (the first month, first day), you will begin with (the section of) the Creation of the World for I am like one who looses and I will untie the manacles of all those who have assembled for deliverance.
The great prophet Moses stood up in the assembly of Israel and instructed them about deliverance. He told them to prepare themselves for the time of departure on the tenth of the month, to prepare to sacrifice the offering, and take in the tenth of the month a perfect one year old lamb (Ex. xii. 3 - 5).
See what God commanded the great prophet Moses on the tenth of the month. He made it a command that it should be prepared from the fourth to the fourteenth day, for the slaughtering of an offering to the Lord.
The first day for the creation of man and for the praise which he rendered; in it he was delivered.
The second day for the performance of Abel who became an origin of a specially chosen (race).
The third day for the proclamation of Enosh (Gen. iv. 26), in whom the generation of man was made known.
The fourth day for the uprightness of Enoch, who walked in obedience to his Lord and went in the truth.
The fifth day for Noah, who perfected himself and was righteous in his generation.
The sixth day for the meritoriousness of Abraham, through whom the origin of the covenant was revealed.
The seventh day for the sanctification of Isaac, because he was an acceptable holy sacrifice.
The eighth day for the boldness of Jacob, from whom arose those worthy of holy things.
The ninth day by reason of the purity of Joseph, who was filled with the wisdom of his ancestors.
The tenth day for the perfectness of your prophethood.
Thus from your mouth they shall hear, and through you they shall believe. Were it not for your prophethood, I would not have revealed myself, and my voice would not have been heard as long as the world lasts. I revealed myself to former good men through an angel, not by revelation of my own mighty self. Behold I reveal myself to you and have established you, that they may learn of this tenth day, in which they will take the sacrificial sheep. This deed is to be for all time and its commemoration is to be observed for ever - without a break. This day is a memorial to your prophethood, just as this deed is a commemoration of the deliverance, for through you they are delivered and rest from fatigue. They have become great in you and are glorified in your apostleship. It will be prepared by them for four days, until it is performed on the fourteenth.
O Aaron, Eleazar and Phinehas, three glorious, magnificent ones, as I have united the two of you (Moses and Aaron) in goodness, so you shall be united as one in uprightness (or 'righteousness').
The tenth day is for you and what follows is for Aaron. What you hear is from me. The tenth day is for you and what follows is for Aaron. I have vested you with my name and I have vested him with yours.
The tenth day is for you and what follows is for Aaron. You will start and he will finish.
Eleazar is appointed to the succession. Today he is glorious; like him Phinehas is exalted. The day which is for him, in the blessedness of which was his father - behold, ten and three crown with might.
Let the day come safely on which is the deliverance, for truth is about to be manifest in the world.
Let the day come safely, whose evening was God's and whose day was Israel's - as He said: It was a night (of watching) by the Lord (Ex. xii. 42; Targ.). Three deeds in the night, while He wrought the exodus - as He said, About midnight I will go forth in the midst of the land of Egypt (Ex. xi. 4; Targ.). He will reveal what He said - When I see the blood (Ex xii. 13; Targ.).
Read where it is written I will pass (ibid.) over the houses of my beloved and will slay the firstborn of my enemies. I will make all their gods and idols collapse."
This was the doing of the God of gods that night! As the Lord said, "The morning of it is for His people." As he said, "This day shall be for you a memorial day (Ex. xii. 14; Targ.) - it will never be changed!
Let the Taheb come safely and clear away the darkness which has become great in the world!
Let the Taheb come safely and scatter the enemies who have provoked God!
Let the Taheb come safely and scatter the enemies who have provoked God!
Let the Taheb come safely and sacrifice a true offering before Bethel (i.e. Gerizim).
Let the Taheb come safely, that the Lord may have pity and reveal His Favour, and that Israel may sacrifice in the evening (i.e. as Ex. xii. 6b).
Let the Taheb come safely and separate the chosen from the rejected, and let this affliction be turned into relief!
The which He made the fourteenth is the end of one affair and the beginning of another (i.e. the end of servitude and the beginning of redemption).
Thus He said to them, "In the evening they shall sacrifice one sacrifice equivalent to four - in the evening, at the setting of the sun, just as it sets - a sacrifice of thanksgiving for the deliverance of the ancestors: a sacrifice of peace offerings for the safe-keeping of the firstborn: a sin offering, the blood of which is sprinkled in the evening: Israel shall sacrifice at the siege and conquest of a city - at the siege of a city, a distressing matter: at the conquest of a city, a joyful matter!
Great is our God who has thus glorified us and called the name of this offering Passover.
As He said, "It is the Lord's passover, for He passed over Israel" (Ex. xii. 27; Targ.). He created it by His might and, as He said, "In the evening passover" (Lev xxiii. 5), there shall be no change in it ever. "No work is to be done on that day" (cf. Ex. xii. 16) and "the remainder of it till the morning" (Ex. xii. 10) and "with fire it shall be burnt" (cf. Ex. xii. 10). "The first day a holy assembly and the seventh a holy assembly - no work is to be done (Ex. xii. 16) - keeping its holiness; this is the glorifying of the Passover. Were it not for Passover, nothing would have been magnified, no holiness revealed, no rest made possible.
Apply your mind to offer sacrifice on any other occasion when God commanded you "in the evening" (Ex. xii. 18).
Make it a boundary which will never be moved.
In the evening the angels went into Sodom and dwelt in Lot's house, honouring Abraham. Lot made new unleavened bread for them in honour of their arrival; when he saw them, he was gladdened at the news of deliverance. They began to overturn the houses of their worship. So all of them came to Lot seeking the men who had come to him (Gen xix).
When Israel sacrificed in the evening, the judgement was let loose on the houses of the Egyptians.
Israel rejoiced at the deliverance and the Egyptians bemoaned the destruction.
Israel sanctified and sprinkled the blood, as the Lord of the world had commanded them.
The blood shall be a sign to you upon the houses (Ex. xii. 13; Targ.), that the Destroyer may see it and pass by.
The blood shall be a sign to you upon the houses, that (my) anger may observe it and stop.
The blood shall be a sign to you upon the houses, on the outside, and the glory of God on the inside.
I need no sign, only that it may be a subject of commemoration to all generations; an ordinance for ever (Ex. xii. 14; Targ.) it shall be for your generations. You will perform it as a pilgrimage to the Lord always (Ex. xii. 14). Let there be seen during it no leavened bread (Ex. xiii. 7). Seven days you shall eat unleavened bread (Ex. xii. 15; Targ.); anyone who eats anything fermented during them is to be cut off. Unhappy is he who ever accepts leavened bread, from the first day up to the seventh, among all your dwellings (Ex. xii. 20). Unleavened bread you shall eat (Ex. xii. 15), in this manner you shall eat the Passover: your loins girded, your sandals on your feet, and your staff in your hands (Ex. xii. 11; Targ.).
After that my regent (other MS 'my glory') will descend and kill the firstborn of the Egyptians - man and beast - while you set forth with triumph, led by the pillar of cloud and of fire, provisioned with all good and favour, with the wealth of the Egyptians - silver and gold and raiment. You will be enriched with them and with multiple bounties, while all the Egyptians will be deprived of wealth, of silver and gold and apparel."
The great prophet Moses learned the Passover Law and went and taught it to the whole congregation.
Then Moses called all the elders of Israel (Ex. xii. 21; Targ.), that he should teach them the Passover Law.
Then Moses called all the elders of Israel, that they should lead forth the sheep and slaughter as had been commanded.
Then Moses called all the elders of Israel, that they should declare to the congregation the first festival.
Then Moses called all the elders of Israel, to tell the whole people Select for yourselves (Ex. xii. 21; Targ.).
The Elders called and made proclamation among the congregation, "Bring out the sheep which are placed in the fold and prepare the sacrifice, for the hour for it has come near; the coming of the Destroyer by night is made ready. Take a bunch of hyssop and dip it in the blood which is in the basin and the two doorposts (Ex. xii. 22 - 23; Targ.) for the Destroyer will descend and destroy ever house on which there is no blood token."
Then the people of Israel went and did so (Ex. xii. 28; Targ.). Young men prepared to go obediently to their schoolhouse.
Then the people of Israel went and did so, the stars of Abraham arrayed in their firmament.
Then the people of Israel went and did so, the crop of Isaac heaped on the threshing-floor.
Then the people of Israel went and did so, the oaks of Jacob planted in the Garden.
As the Lord had commanded Moses and Aaron, so they did. They bowed their head and worshipped (Ex. xii. 27; Targ.).
Pharaoh the king was told that night that there was war. He appointed guards over his son from that evening on, and impressed upon them that they must not sleep, not even for a single hour. He ordered them to arrange the battle array with fury. "If you see there a sword sharpened, stand up against it and cry out loudly." The guards came with unsheathed, sharp swords in their hands, and they surrounded the firstborn of Pharaoh, so that he should not be slain. The Destoyer descended at midnight and slew all the firstborn (Ex. xii. 29) - they did not know what was happening! Every firstborn in the land of Egypt was destroyed that night, including Pharaoh's god, along with his firstborn and even the very guards who surrounded him.
When the hour arrived the Destroyer descended, felled the gods and slew the firstborn. They looked afterwards for the firstborn of Pharaoh and found him slain - his blood still inside him! Their souls were shattered and their hearts anguished when they saw him slain and his god felled.
At midnight the Lord (Ex. xii. 29; Targ.) slew unclean firstborn and towering gods.
At midnight the Lord destroyed the trees which were planted at Seba.
At midnight the Lord destroyed the slingers who did their slinging among the unfruitful trees.
At midnight the Lord destroyed the firstborn who were offered to the destroyers.
At midnight the Lord destroyed lofty gods and their vain worshippers.
At midnight the Lord destroyed all the firstborn of Egypt, while Israel drew near and called to the Lord.
There was a great cry (Ex. xii. 30; Targ.) in the houses of Israel, "The Lord has seen and revealed deliverance."
There was a great cry in the houses of the Egyptians, "The Lord has seen and has brought about destruction."
There was a great cry in the houses of Israel. They sacrificed, praised and magnified their Lord.
There was a great cry in the houses of the Egyptians, "Houses are destroyed and firstborn slain," for there was not a house where one was not dead (ibid) - a long, prolonged cry!
The Hamites were under great harsh wrath, while the Semites were in great joy.
The firstborn of Ham were slain, while the firstborn of Israel sanctified on the other hand.
The garden of Ham was destroyed by the wrath, while the garden of Shem was well looked after.
Ham's god was felled in the judgement, while Shem's god was being magnified and exalted.
The Dagan of Ham became barren of fruit, while the Dagan of Shem became fertile.
The kingdom of Ham came to an end, while the kingdom of Shem then began.
For there was not a house where one was not dead (ibid); light was withdrawn from them and darkness case upon them.
For there was not a house where one was not dead; the entrance to the gate of wrath was opened for them.
For there was not a house where one was not dead; the disasters that befell Sodom befell them.
Sunday, December 27, 2009
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 ...
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 ...
Here's Where Things Get Interesting in the Mimar
Okay, so let's recap the lead up to where we are now. Mark begins with Moses being instructed into the heavenly mysteries by the Glory of God. Then he is suddenly introduced to his 'brother' - Aaron - and the two go down into Egypt being likened to the two angels who come to destroy Sodom.
There are a number of people - both ancient and modern - see parallels between Aaron and Esau - ESPECIALLY IN TERMS OF THE IDEA that both 'secretly' represent an angelic hypostasis. The existing text never EXPLICITLY confirms that Aaron is an angel, but there are enough clues thrown around by Marqe to suggest - at least to me - that he wanted us to think that the pairing of Moses and the glory continued even when only Moses and Aaron are mentioned in the Exodus narrative.
I even suspect that something still remains of the original gnostic identification regarding two powers in heaven - one psychic, one spiritual - which correspond to the truly 'animal' and 'human' beings in the world:
... there are two gods in the universe, one in heaven and another on earth ... we speak of soul and spirit, referring to the soul of body and the spirit to the living. The governing of living human beings is by both soul and spirit; the governing of the dead is sufficiently done by soul. [Mimar Marqe i.8]
Yet as we make our way through the text we arrive at something far more important to the study of early Christianity - the CONTEXT for the many references to the heretical idea of 'redemption.'
I can't tell you how many times I come up against various supposed 'experts' on the Marcionites - Bart Ehrman, R. Joseph Hoffmann, take your pick. All those scholars who can dazzle the masses by memorizing a number of 'New Testament readings' associated with the sect.
I have never once felt that any of these people have been able to reconcile the various statements about the Marcionite 'redemption' ritual - i.e. the repeated mention in various Patristic writers that the followers of Marcion understood Jesus to have come to this word in order to establish a 'redemption' where humanity was 'purchased' from the Creator in order to serve the Father in heaven.
Reading the Mimar Marqe will finally provide a context for those statements. Marcionitism represents a development of Samaritan ideas regarding the Exodus narrative ...
There are a number of people - both ancient and modern - see parallels between Aaron and Esau - ESPECIALLY IN TERMS OF THE IDEA that both 'secretly' represent an angelic hypostasis. The existing text never EXPLICITLY confirms that Aaron is an angel, but there are enough clues thrown around by Marqe to suggest - at least to me - that he wanted us to think that the pairing of Moses and the glory continued even when only Moses and Aaron are mentioned in the Exodus narrative.
I even suspect that something still remains of the original gnostic identification regarding two powers in heaven - one psychic, one spiritual - which correspond to the truly 'animal' and 'human' beings in the world:
... there are two gods in the universe, one in heaven and another on earth ... we speak of soul and spirit, referring to the soul of body and the spirit to the living. The governing of living human beings is by both soul and spirit; the governing of the dead is sufficiently done by soul. [Mimar Marqe i.8]
Yet as we make our way through the text we arrive at something far more important to the study of early Christianity - the CONTEXT for the many references to the heretical idea of 'redemption.'
I can't tell you how many times I come up against various supposed 'experts' on the Marcionites - Bart Ehrman, R. Joseph Hoffmann, take your pick. All those scholars who can dazzle the masses by memorizing a number of 'New Testament readings' associated with the sect.
I have never once felt that any of these people have been able to reconcile the various statements about the Marcionite 'redemption' ritual - i.e. the repeated mention in various Patristic writers that the followers of Marcion understood Jesus to have come to this word in order to establish a 'redemption' where humanity was 'purchased' from the Creator in order to serve the Father in heaven.
Reading the Mimar Marqe will finally provide a context for those statements. Marcionitism represents a development of Samaritan ideas regarding the Exodus narrative ...
How This Blog Compares with the Blogs of Other Popular Authors Who Challenge Traditional Understandings of Christianity
I saw Jim West did a list today of HIS peers at the top of the Biblioblog rankings. So I thought I would see how other authors of popular books which challenged traditional understandings of Christianity were doing relative to one another. Here, there are one month stats as of the week ending Sunday December 27th
stephanhuller.blogspot.com (Stephan Huller, author of the Real Messiah)
1 month 3,011,782 -890,089
forbiddengospels.blogspot.com (April DeConick, author of the Thirteenth Apostle)
1 month 3,040,525 +1,116,642
hypotyposeis.org (Stephen C Carlson author of the Gospel Hoax)
1 month 3,053,517 +106,928
jamestabor.com (James Tabor author of the Jesus Dynasty)
1 month 3,325,523 +322,684
rjosephhoffmann.wordpress.com (Joseph Hoffmann author of Marcion)
1 month 5,532,872 +1,306,610
stephanhuller.blogspot.com (Stephan Huller, author of the Real Messiah)
1 month 3,011,782 -890,089
forbiddengospels.blogspot.com (April DeConick, author of the Thirteenth Apostle)
1 month 3,040,525 +1,116,642
hypotyposeis.org (Stephen C Carlson author of the Gospel Hoax)
1 month 3,053,517 +106,928
jamestabor.com (James Tabor author of the Jesus Dynasty)
1 month 3,325,523 +322,684
rjosephhoffmann.wordpress.com (Joseph Hoffmann author of Marcion)
1 month 5,532,872 +1,306,610
The Teachings of Mark (Mimar Marqe Book I Chapter 8)
A continuation in our series from John MacDonald's (1963) translation of the most important book in the Samaritan tradition after the Pentateuch. The central 'revelation' - not merely a midrash but a revelation given around the beginning of the second century - from which 'Samaritanism' itself is derived.
Then the Lord said to Moses and Aaron after this, "Strike the dust of the earth, that it may become gnats." (Ex. viii. 16; Targ.). They did as the Lord commanded. Gnats came into being throughout the land of Egypt. All the dust of the earth became gnats (Ex. viii. 17; Targ.), oppressing the living and harming all the dead. The sorcerers realized they themselves were overcome, for they started to drive them off, but were unsuccessful. When the sorcerers saw that they were themselves victims, they said to Pharaoh, "This is the finger of God (Ex. viii. 19; Targ.). It is not within our power to fight the God of the prophets. Know that their God is a doer of wonders (Ex xv. 11). They are able to destroy and build up, while we destroy, but cannot build up what you desire."
Pharaoh said to them, "Begin for me the ending of your decree from me (i.e. Pharaoh's command to them was now rescinded). Do not tire yourselves this day. Restrain your evil intent. Prepare greater retaliations than these. Be wrathful against them." They went out, leaving him confounded and his face ashen. The gnats continued on him, till it was said of him, "The flies are fed by the power of God as revenge on you. Turn back from your error and release Israel, else Egypt will be ruined by his power."
He fell silent at this statement and would not consider it at all.
Before the day ended, flies came and behold there was great darkness.
There appeared there exceedingly many flies, which prevailed over the Egyptians.
Extensive darkness was seen there, accompanied by hear which destroyed their sons.
The land was ruined by reason of the flies (Ex. viii. 24; Targ.), as they consumed their children while yet alive.
The land was ruined by reason of the flies - sorrows within and dearth without.
When Pharaoh the king was distressed, he called Moses and Aaron with heart full of fear, "If you want to leave the land of Egypt, go, sacrifice to your God within the land" (Ex. viii. 25; Targ.). They answered as one and said, "O King, we cannot carry out this command. You say that there are two gods in the universe, one in heaven and another on earth; but we say that there is only one God, sole Creator of heaven and earth. You say that spirits are shared among the dead and the living, but we speak of soul and spirit, referring to the soul of body and the spirit to the living. The governing of living human beings is by both soul and spirit; the governing of the dead is sufficiently done by soul. You say the eating of flesh is not permissible. We want to slaughter and sacrifice cattle. You worship different animal forms but we sacrifice animal flesh to our God. There is a considerable difference between us. It is not permissible for us to sacrifice anywhere but in the desert. If we were to sacrifice what is abominable in the sigh of the Egyptians, they would quickly stone us (Ex. viii. 26). For a period of three days we shall journey into the desert and sacrifice to the Lord, the God of our fathers." (Ex. viii. 27).
(Pharaoh said), "Pray now to the Lord and remove these flies which cause me sore distress, so that my body is weak" (Ex. viii. 28). They said to him, "We shall pray and remove them from you, but do not deceive us as you usually do" (Ex. viii. 29). Moses prayed to the Lord (Ex. viii. 30) and He removed the flies (Ex. viii. 31), but Pharaoh hardened his heart and he did not let the people go (Ex viii. 32; Targ.). As long as the judgements upon Pharaoh were great, his attitude was one of pride and continued stubborness.
After the fifth judgement the power of the Lord destroyed their cattle. As long as his attitude was hard and presumptuous, judgement was increased upon him. Moses testified to him, swearing to him that whenever he let his people go, further judgement would not come his way.
And the Lord said to Moses and Aaron, "Take ashes from the kiln and let Moses throw them towards heaven" (Ex ix. 8; Targ). The great prophet Moses took ashed from the kiln after that and scattered them upwards. They became spreading ulcers, burning the bodies of living people (Ex. ix. 11), their flesh ulcerated, their tongue stuttering, their souls in torment, and their bodies fainting. But Pharaoh hardened his heart and would not release the people (Ex. ix. 12).
And the Lord said to Moses, "Stretch forth your hand toward heaven, that there may be hail in all the land of Egypt (Ex. ix. 22; Targ.), killing cattle and destroying all fruits.
That there may be hail in all the land of Egypt, uprooting roots and stripping branches.
That there may be hail in all the land of Egypt, felling trees and wasting crops (Ex. ix. 25).
That there may be hail in all the land of Egypt, punishments for the guilty who do not believe in God.
As long as there were men and beasts in the field hail descended on them (Ex. ix. 25). They died in a twinkling - a great punishment!
There were in the land of Egypt smashed trees and wasted crops. There was consuming fire in the midst of the hail, burning the living and the dead (Ex. ix. 24). Out of the fear he was experiencing Pharaoh the king gave in to the great prophet Moses and said, "The Lord is right. I and my people are in the wrong (Ex. ix. 27; Targ.). He cried out before Moses from his great disquiet and said, "Pray to the Lord to stop this hail and quieten this thunder which distress my heart, and I will let the people go at once, that they may offer sacrifices to the Lord." (cf. Ex. ix. 28).
The prophet Moses stretched out his hands before the Lord, and the hail and rain were brought to an end. (Ex. ix. 33) The thunder was stilled and Pharaoh's heart became strong again at that very moment, but he did not let the people go as the Lord had commanded him (Ex. ix. 35).
Then the Lord said to Moses, "Stretch out your hand over the land of Egypt, that locusts may come up (Ex. x. 12; Targ.), bringing severe punishments upon the Egyptians, more severe than the seven previous judgements."
When Moses stretched forth his hand, a multitude of locusts came up and obscured sight of the land. It was darkened by them, and they consumed the (fruit of the) trees and fed on the plants (Ex. x. 15). They destroyed the houses and plundered the food. The spirit of Pharaoh the king was straitened because of it and his heart was as though dead. He summoned Moses and Aaron and said, "Pray to the Lord to remove this death from me." (Ex. x. 17).
Moses requested his Lord and his request was favourably answered (Ex. x. 18). He turned a very strong west wind and made it to blow on the Red Sea (Ex. x. 19), but he hardened his heart and he did not let the children of Israel go (Ex. x. 20; Targ).
Then the Lord said to Moses, "Stretch out your hand toward heaven that there may be darkness (Ex. x. 21); throughout the land of Egypt."
Moses did as his Lord commanded him and stretched out his hand and there came intense darkness to the sight of the Egyptians. They saw no light in the land for three days, an exceedingly bitter prison, a prison of darkness (Ex. x. 22).
All the fated were imprisoned in it, a dark prison-house in which no light was to be seen. All those imprisoned therein were in a state of confusion; but all the Hebrews had before them a light shining on them (i.e. the Glory), whereas the Egyptians were as people fettered in iron behind them (Ex. x. 23).
Pharaoh made haste to Moses the third day. He summoned Moses and Aaron; he cried before them, not seeing them, and said, "O Moses, open up the prison in which I am a prisoner, and let me out of it, and I will let your people go out from Egypt at once." (Ex. x. 24). The prophet Moses opened up the prison of darkness and let Pharaoh and all the assembly of the Egyptians go out of it.
When morning came, the great prophet Moses stood before Pharaoh and said to him, "Release the people as you have promises." Pharaoh the king answered with great treachery, "Leave your belongings behind, and go, offer sacrifice! (Ex. x. 24b). Moses said to him, "We cannot go forth without our cattle, for we mean to make offerings from them." (Ex. x. 25 - 6). Pharaoh hardened his heart and refused to let them go from his possession (Ex. x. 27). He rebuked Moses and said to him, "Leave me. You are not see my face again! If I see again I shall order your execution" (Ex. x. 28). Moses said to him, "As you say (Ex. x. 29; Targ.).
The pillar of the cloud descended with great might and the Lord addressed him in his hearing.
Then the Lord said to Moses and Aaron after this, "Strike the dust of the earth, that it may become gnats." (Ex. viii. 16; Targ.). They did as the Lord commanded. Gnats came into being throughout the land of Egypt. All the dust of the earth became gnats (Ex. viii. 17; Targ.), oppressing the living and harming all the dead. The sorcerers realized they themselves were overcome, for they started to drive them off, but were unsuccessful. When the sorcerers saw that they were themselves victims, they said to Pharaoh, "This is the finger of God (Ex. viii. 19; Targ.). It is not within our power to fight the God of the prophets. Know that their God is a doer of wonders (Ex xv. 11). They are able to destroy and build up, while we destroy, but cannot build up what you desire."
Pharaoh said to them, "Begin for me the ending of your decree from me (i.e. Pharaoh's command to them was now rescinded). Do not tire yourselves this day. Restrain your evil intent. Prepare greater retaliations than these. Be wrathful against them." They went out, leaving him confounded and his face ashen. The gnats continued on him, till it was said of him, "The flies are fed by the power of God as revenge on you. Turn back from your error and release Israel, else Egypt will be ruined by his power."
He fell silent at this statement and would not consider it at all.
Before the day ended, flies came and behold there was great darkness.
There appeared there exceedingly many flies, which prevailed over the Egyptians.
Extensive darkness was seen there, accompanied by hear which destroyed their sons.
The land was ruined by reason of the flies (Ex. viii. 24; Targ.), as they consumed their children while yet alive.
The land was ruined by reason of the flies - sorrows within and dearth without.
When Pharaoh the king was distressed, he called Moses and Aaron with heart full of fear, "If you want to leave the land of Egypt, go, sacrifice to your God within the land" (Ex. viii. 25; Targ.). They answered as one and said, "O King, we cannot carry out this command. You say that there are two gods in the universe, one in heaven and another on earth; but we say that there is only one God, sole Creator of heaven and earth. You say that spirits are shared among the dead and the living, but we speak of soul and spirit, referring to the soul of body and the spirit to the living. The governing of living human beings is by both soul and spirit; the governing of the dead is sufficiently done by soul. You say the eating of flesh is not permissible. We want to slaughter and sacrifice cattle. You worship different animal forms but we sacrifice animal flesh to our God. There is a considerable difference between us. It is not permissible for us to sacrifice anywhere but in the desert. If we were to sacrifice what is abominable in the sigh of the Egyptians, they would quickly stone us (Ex. viii. 26). For a period of three days we shall journey into the desert and sacrifice to the Lord, the God of our fathers." (Ex. viii. 27).
(Pharaoh said), "Pray now to the Lord and remove these flies which cause me sore distress, so that my body is weak" (Ex. viii. 28). They said to him, "We shall pray and remove them from you, but do not deceive us as you usually do" (Ex. viii. 29). Moses prayed to the Lord (Ex. viii. 30) and He removed the flies (Ex. viii. 31), but Pharaoh hardened his heart and he did not let the people go (Ex viii. 32; Targ.). As long as the judgements upon Pharaoh were great, his attitude was one of pride and continued stubborness.
After the fifth judgement the power of the Lord destroyed their cattle. As long as his attitude was hard and presumptuous, judgement was increased upon him. Moses testified to him, swearing to him that whenever he let his people go, further judgement would not come his way.
And the Lord said to Moses and Aaron, "Take ashes from the kiln and let Moses throw them towards heaven" (Ex ix. 8; Targ). The great prophet Moses took ashed from the kiln after that and scattered them upwards. They became spreading ulcers, burning the bodies of living people (Ex. ix. 11), their flesh ulcerated, their tongue stuttering, their souls in torment, and their bodies fainting. But Pharaoh hardened his heart and would not release the people (Ex. ix. 12).
And the Lord said to Moses, "Stretch forth your hand toward heaven, that there may be hail in all the land of Egypt (Ex. ix. 22; Targ.), killing cattle and destroying all fruits.
That there may be hail in all the land of Egypt, uprooting roots and stripping branches.
That there may be hail in all the land of Egypt, felling trees and wasting crops (Ex. ix. 25).
That there may be hail in all the land of Egypt, punishments for the guilty who do not believe in God.
As long as there were men and beasts in the field hail descended on them (Ex. ix. 25). They died in a twinkling - a great punishment!
There were in the land of Egypt smashed trees and wasted crops. There was consuming fire in the midst of the hail, burning the living and the dead (Ex. ix. 24). Out of the fear he was experiencing Pharaoh the king gave in to the great prophet Moses and said, "The Lord is right. I and my people are in the wrong (Ex. ix. 27; Targ.). He cried out before Moses from his great disquiet and said, "Pray to the Lord to stop this hail and quieten this thunder which distress my heart, and I will let the people go at once, that they may offer sacrifices to the Lord." (cf. Ex. ix. 28).
The prophet Moses stretched out his hands before the Lord, and the hail and rain were brought to an end. (Ex. ix. 33) The thunder was stilled and Pharaoh's heart became strong again at that very moment, but he did not let the people go as the Lord had commanded him (Ex. ix. 35).
Then the Lord said to Moses, "Stretch out your hand over the land of Egypt, that locusts may come up (Ex. x. 12; Targ.), bringing severe punishments upon the Egyptians, more severe than the seven previous judgements."
When Moses stretched forth his hand, a multitude of locusts came up and obscured sight of the land. It was darkened by them, and they consumed the (fruit of the) trees and fed on the plants (Ex. x. 15). They destroyed the houses and plundered the food. The spirit of Pharaoh the king was straitened because of it and his heart was as though dead. He summoned Moses and Aaron and said, "Pray to the Lord to remove this death from me." (Ex. x. 17).
Moses requested his Lord and his request was favourably answered (Ex. x. 18). He turned a very strong west wind and made it to blow on the Red Sea (Ex. x. 19), but he hardened his heart and he did not let the children of Israel go (Ex. x. 20; Targ).
Then the Lord said to Moses, "Stretch out your hand toward heaven that there may be darkness (Ex. x. 21); throughout the land of Egypt."
Moses did as his Lord commanded him and stretched out his hand and there came intense darkness to the sight of the Egyptians. They saw no light in the land for three days, an exceedingly bitter prison, a prison of darkness (Ex. x. 22).
All the fated were imprisoned in it, a dark prison-house in which no light was to be seen. All those imprisoned therein were in a state of confusion; but all the Hebrews had before them a light shining on them (i.e. the Glory), whereas the Egyptians were as people fettered in iron behind them (Ex. x. 23).
Pharaoh made haste to Moses the third day. He summoned Moses and Aaron; he cried before them, not seeing them, and said, "O Moses, open up the prison in which I am a prisoner, and let me out of it, and I will let your people go out from Egypt at once." (Ex. x. 24). The prophet Moses opened up the prison of darkness and let Pharaoh and all the assembly of the Egyptians go out of it.
When morning came, the great prophet Moses stood before Pharaoh and said to him, "Release the people as you have promises." Pharaoh the king answered with great treachery, "Leave your belongings behind, and go, offer sacrifice! (Ex. x. 24b). Moses said to him, "We cannot go forth without our cattle, for we mean to make offerings from them." (Ex. x. 25 - 6). Pharaoh hardened his heart and refused to let them go from his possession (Ex. x. 27). He rebuked Moses and said to him, "Leave me. You are not see my face again! If I see again I shall order your execution" (Ex. x. 28). Moses said to him, "As you say (Ex. x. 29; Targ.).
The pillar of the cloud descended with great might and the Lord addressed him in his hearing.
