We all know Palm Sunday (the Sunday before Easter) – when palms being the sacrament, commemorates Christ’s alleged entry into Jerusalem. This is an ingrained symbol of our psychology pointing to Christ’s glory and divinity. But, is this interpretation of John12:12-13 correct – “On the next day much people that were come to the feast … Took branches of palm trees … and cried Hosanna: Blessed is the king of Israel”? Is there something more significant behind the story? The existing perception may be grossly inadequate. It is a perfect example for review of how institutionalized forces manipulated ancient texts. These texts used strictly allegorical methods of type and antitype to paint a lasting impression. This methodology is far removed from our contemporary staid understanding. After exposing ecclesiastical blunders one may begin anew, and show that allegory in the Scriptures added much more than merely a carry-over from ancient mythologies of Egypt and its surrounds, though many of the Hebraic symbols originated there.
Palms in the Old Testament – Original Intent
In the Old Testament the waving of palms occurred during the Feast of Tabernacles. This sacred statute was at the very heart of the Hebrews’ religion. In the northern autumn, at the end of the harvest, the Day of Atonement was celebrated on the 10th day of the seventh month Trishri. The Feast of Tabernacles followed on 15th – 22nd of the same month:
“And ye shall take you on the first day the boughs of the goodly trees, branches of palm trees, and boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days” – Lev. 23:40.
The taking of palms is again emphasized in 2 Maccabees 10:6-8:
“And they kept eight days with gladness, as in the feast of tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts. Therefore they bare branches, and fair boughs, and palms also, they sang psalms unto him that had given them good success in cleansing his place. They ordained also by a common statute and decree, That every year those days should be kept of the whole nation of the Jews.”
The waving of palms was only associated with the sacred autumnal ceremonial of northern hemisphere and was never a part of the Old Testament northern hemisphere’s spring events of Passover. For ideological supremacy the waving of palms was deliberately dispatched to what is called Easter (autumn in southern hemisphere, spring in northern hemisphere) in the New Testament. Institutional powers of the 3rd century had their own agenda. Forces of absolute darkness decreed, at all costs, to alter the original of the early spiritual Scriptures. This can now be conclusively documented. If of course there has been a gross violation of the texts for ulterior purposes then this can have wide implications.
This paper will contend that the Scriptures relied on essentially, what is called, high level allegory, using layered (superimposed) type and antitype principles to build up a recollection of illustrations. The principle of type/antitype should be explained a little. Type is an object and is implicit. Sometimes it is a pattern, a figure or pre-figuration. It can be an illustration, a shadowy impression even a number. Antitype is subjective and explicit where the true meaning of a type is revealed. Antitype gives a mental illumination to a message veiled in type. This thesis proposes the Old and New Testaments are intertwined to a very great degree. By the use of tracing methodology and original word meanings, from lexical sources, the script’s thread and intent is very clear. It is therefore not possible for the waving of palms to have such flagrant seasonal inconsistency. This article will (hopefully) demonstrate that those bent on literalizing, deliberately, have tried to adjust texts for naked ideological dominance.
John 12:12 – “On the next day” in English translations is one example. Note the following translations. These all followed a remarkable change from the original in about 3rd to 4th century A.D.
John Wycliffe Bible: 12:12 – “But on the morew a myche puple, that cam togidere to the feeste dai, whanne thei hadden herd, that Jhesus cam to Jerusalem”, 12:13 – “token braunchis of palmes”.
Also King James, Douay Rheims, Noah Webster, Weymouth, Old English, American Standard, Darby’s…Young’s Literal Translation have similar some stating “On the morrow”.
All versions then go on to talk about the taking of branches of palms and refer this to the Passover feast of the northern hemisphere’s spring celebration, citing John 12:1, which reads from KJV “Jesus six days before Passover came to Bethany”. For New Testament scholars John 12 appears to set the scene alluding to Passover. By the time one reads verses 12-13 the words “On the next day”, or equivalent as above, are used to confirm that on the Sunday after the Saturday of John 12:12 much people came waving palm branches; thus erroneously verifying Palm Sunday in our psyche. This paper will proceed to show you the result of the devious change of words in John 12:12-13 and later John12:14-15 – “ … King cometh sitting upon as ass.”
Summary of Two Basic Types in “The Gospel according to St John”
John 12:1-16. Atonement and Feast of Tabernacles given briefly here will soon be followed by more detail.
As established the Old Testament is completely contradictory to the carrying of palms in the northern spring equinox. Indeed it was the function of the Hebrew statute associated with the sacred year’s seventh month Trishri. Succeeding Atonement the waving of palms took place during the Feast of Tabernacles. John 12:1-16 follows this pattern with the addition of calling up another type. Later this extra illustration shall be dealt with in detail below.
The first type in John 12 is illustrated with the raising of Lazarus – John 12:1. The raising of Lazarus was a New Testament presentation and enlightenment of the Old Testament Day of Atonement – the raising of Lazarus being the equivalent of the cleansing of the temple. John 12:1 – “Jesus six days before Passover came to Bethany (NOW WHAT IS IMPORTANT HERE?) where Lazarus was which had been dead, whom he (Jesus) raised from the dead.” Passover is here superseded by atonement. With the coming of Messiah, persecution and subjugation, the true pascal lamb was here. The raising of Lazarus being resurrection pointed to the pinnacle of divine power. It was the sublime redemption of human Creativity. It was paramount and high revered.
- Feast of Tabernacles
Now to the second type of John 12. In the Old Testament the Feast of Tabernacles follows a few days after Day of Atonement, in the northern autumn. The carrying of palms was never associated with the vernal (spring) equinox. The Feast of Tabernacles was a joyous occasion as it followed reparation from wrong to reconciliation with God. It is the most solemn feast of the Jewish sacred year.
The New Testament illuminates the meanings of the Old Testament types. Here in John 12:12-13 the Feast of Tabernacles follows expiation with the God of love. This was the important message. With the fall of man to an acquisitive spirit, called Cain in the Genesis story, the gradual ascent to redeem a community consciousness began with this feast. The Feast of Tabernacles was a type of the joy that accompanies mankind’s salvation from a warrior-acquisitiveness to the grace of a celestial (sacred)-terrestrial (civil) benevolent oneness, said to be one with God. The scene of Feast of Tabernacles is superimposed in John 12:12-13 from the Old Testament. An institutional power replaced this superimposed picture with a phase “on the next day”. We will examine why the words “on the next day” replaced the superimposition of the original texts. This is done below.
Enumeration of Day of Atonement and Feast of Tabernacles
- Enumeration of Day of Atonement (More regarding the resurrection of Lazarus)
John 12:1 – “Jesus six days before Passover came to Bethany where Lazarus was which had been dead, whom he raised from the dead.”
As already stated, the picture of the raising of Lazarus is the New Testament was a fulfillment of an Old Testament type – atonement, resurrection. Today, Bethany is said to be a village at the Mount of Olives. The modern name is el-Azariajah or Lazarieh from the name Lazarus, and is very relevant to the New Testament narrative.
“Six days before Passover”, we are told by scripture reckoning, would fall on Saturday. Bethany, in the gospel pictorial, is where Lazarus (from Greek means without help) was raised from the dead. The words “without help” indicate that the name Lazarus is a personification. The expression “dead” is from the Greek word THNESKO or THANTOS, signifying literally or figuratively, to die, or from THANO, past tense, has been dead. The word “dead” is figurative as the narrative portrays the raising of the helpless depraved psyche to a more excellent condition of hope and understanding.
When the Greek-Jews wrote “dead” from NEKROS or “death” from THANATIS, this is what they were telling us – “To be carnally minded is death, but to be spiritually minded is life and peace” – Rom. 8:6 … “And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness” – Rom. 8:10. In these verses is a tiny glimpse of atonement – real life. It should be noted the word “sin” from HAMATIA means, an offense, or from HAMARTANO meaning, negative – not a cleansed temple. Sin cannot share the prize of reconciliation with the Creative, the Almighty or Divine within.
Lazarus “which had been dead” personified the indifferent, impotent non-productive, not bothering to do anything soul. They possessed intellect without motivation, called earlier Hamites (lazy, unmotivated, unproductive) or Japethites (warrior-acceptor) – in contrast to the Shemites (renowned motivators). The personification of saving-power, “he shall save his people” is named Jesus in Matt. 1:21. This title is duplicated from Isa. 7:14 which gave the name Immanual to Hezekiah. Hezekiah saved his people, with the help of the indwelling God, from the Assyrians. Here in Matt. 1:23 Jesus of verse 21 is called Emmanuel meaning, God or love (charity or benevolence) with us. So one could say, a philanthropic spirit helped the helpless Lazarus just as the judges had helped. This spirit in Hezekiah was call “The mighty God”, “The everlasting Father”, “the Prince of Peace”, “Wonderful” and “Counsellor” of the Branch of Jesse. Such accolades are hard to come by. Hezekiah restored the Temple and the temple within in Jewish philosophical notation.
Now the Old Testament Jerusalem temple-service was purely a pattern to restore the human spirit to pristine perfection. Then he/she has the ability to reach divinity (his/her creativity). That inventive genius is innate to mankind, male and female. The soul-temple is the true and original temple way above any terrestrial Temple. It is the heavenly temple where The Almighty eternal spirit dwells. The earthly temple cleansed, was a pattern, a type, something to aspire to. It requires meditative listening of each “still small voice”. The earthly temple was merely a figure for the time then present. A redeeming of the true temple’s rectitude is a removing of the impurity of idealistic worship and blind submission to any ideological persuasion.
Having moved on from teaching by signs and symbols such as are in the night sky (a very ancient practice that has been well and truly superseded) the Hebrews devised a more sophisticated way to teach by using pedagogical metaphors, allegories and graphic stories of their governance, their enslavement and their redemption – called salvation. They used personification endowed with images, figures, symbols, and glyphs. The service of the earthly temple on the Day of Atonement exemplified the taking way of the tarnish of pedantry of idolatrous false adoration of sophisticated rituals, doctrines, creeds which we generally label as literalism or a handover of initiative.
The significance of the temple-ceremonies (the Day of Atonement etc.) could never be comprehended by the very illiterate, very poor, members of ancient Israel. Strict observance of the feasts, offerings and rituals became compulsory for “salvation” they were told. This is where Judaism fell into an annihilative manner that was less helpful than beneficial, century after century – it was a country run top down with no encouragement for advancement to strengthen the body politic. Observation of the rituals, year in and year out, aided not their station in life. The typical Day of Atonement was foremost meant as a figurative emancipation teaching resurrecting the dead to a progressive ascent of potential ability. This is the Lazarus story.
2. Enumeration of Feast of Tabernacles (More information regarding John 12:12-13)
Subsequent to atonement the taking of branches of palm trees is recorded in John12:13. Commencing this scene in verse 12, “On the next day much people were come to the feast”… verse 13 … “Took branches of palm trees, and went forth to meet him (Jesus)…”
As the early verses of John 12 recall atonement, then, “On the next day” of John 12:12 would seem out of place. It would appear to be the day after atonement! To show that this is not the case an examination of the phrase, “On the next day” from its original wording is necessary. By using lexical sources it is possible to find the correct original translation.
Firstly, it should be stated, the meaning of the word “day” depends on the preceding word, e.g. next day – EPAURION. If it were “today” or “this day” the derivation would be SEMEROY.
Now to investigate what appears to be an anomaly.
To begin, the words “next day” from the Greek is EPAURION and literally implies tomorrow. By applying EPAURION literally “the next day” becomes a deception. The next day, EPAURION, is from EPI meaning superimposition (of time, place, order etc.). It is dative case, having the function of an indirect object, (parallels an original type as an example). A superimposition means to “lay something over something” – to place something such as a transparent image on or over something else, often with the result that both things appear simultaneously, although one may partially obscure the other. In other words an antitype is an overlay a type. Or it can be said an archetype overlays the antitype which may overlay a type. It could also be said that the Universal overlays the National, that overlays the Local. That is what is meant by a superimposition. So EPAURION means a superimposition not “On the next day” but an overlay. (The whole book of Revelation is based on superimpositions – coming soon).
EPAURION is also made up of AURION being an adverb (modifier of verb) with ellipses or HERMERA = a period. Ellipses meaning, an omission of something understood, over a period. The omission of something understood references back to the Old Testament type … maybe a period or long intermission maybe of centuries. The scribes were masters of interconnection. HEMERA also means a time between dawn and darkness or 24 hours (but several days were usually reckoned, by the Jews, as an inclusion of the parts of both extremes = a period). See Strong’s concordance for further insight.
The omission of something understood now becomes clearer.
The word superimposition referred to the Feast of Tabernacles, having resulted in the writers looking back to the original temple-type. The Feast of Tabernacles ceremony was laid on top (superimposed) on what was seen as the Passover story commencing in John 12:1. The Passover story in month of Abid, however, does not follow the pattern of the Old Testament Day of Atonement. Lazarus, raised from the dead (atonement) then the Feast of Tabernacles scene of John 12:13 does follow Atonement. But John 12:1 says “Jesus six days before Passover came to Bethany” and then we have atonement of Lazarus. This is the major anomaly as it is not “On the next day” but is a superimposition.
Was there an ulterior purpose in this change of context? It was easy to replace “The next scenes are a superimposition” to “On the next day”.
Was there some exemption to the rules of the Hebraic philosophy of history, in the minds of the Greek-Jews, without any explanation? Was it something plucked out of the blue by the Greek-Jews? This transmutation sent haywire the entire structure of the vital message of retrieving freedom (atonement) of conscience ascent for the illiterate, uneducated “dead” poor. It was completely out-of-focus, berserk and alien to the Old Testament model that was a figure for the time then present; and now to be applied virtuously and incorporeally in New Testament times. It is really vandalism to change the superimposition to a literal “on the next day”. Such wreckage and distortment was something purely by design and very devious by those who wanted to reinstall a procedural day to become a ritual and observed yearly. A superimposition cannot be literalized to “the next day” but is an association to show continuity.
Let’s have an intermission, a period, for reflection. More shall be documented about this destructive change in translation at the end of this article.
So here is some more background.
The Feast of Tabernacles is the first superimposition of John 12. There are two superimpositions and a third begins in verse 14. The reason for two dominant unassimilated features is that it is written into the Hebrew’s sacred law, quote – “At the mouth of two witnesses, or three witnesses shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death” – Deut. 17:6.
And the third witness follows Atonement and the Feast of Tabernacles. John 12:14-15 – “And Jesus, when he had found a young ass, sat thereupon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt.” And where was it written?
It is well known that this quotation was borrowed as type from Zechariah 9:9 – “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee; he is just and having salvation: lowly, and riding upon an ass, and upon a colt the foal of an ass.” So here is another type relayed onto antitype. Why did the scribes rely on the superimposition of type in antitype? For witnessing there is nothing new under the sun.
Foremost to the documentation of this type/antitype inscription, John 12:16 should be given much consideration as this verse confirms that the methodology of superimposition would not be understood – “These things understood not his disciples at the first.” The disciples were steeped in the literalism of Judaism under the Pharisees and Sadducees. Under the sacred-civil rulership the sanctuary services and rituals must literally and punctiliously be observed time and time over. With a new teaching of superimposing (a type of metaphor) Old Testament narrative-types, this unhinged the disciples (learners or pupils from the word MATHETES). They did not understand at first. But Paul’s epiphany was the sudden light of superimposition of the written word as a pedagogical procedure preserving their cultural inheritance, a learning tool-teacher as implemented in the Old Testament’s undercurrent. It is the Enoch of yesteryear carried down to the pupils of a latter generation. Once the character, Jesus of the Gospels, was “lifted up” in glory, – or come, to be known as the harbinger of faithfulness and justice, then they saw that literal “things were written of him”, in type. Types were indicators and not to be taken as other than for ensamples for virtuous mankind. Without education all was void, barbarous and giants roamed the lands destructing.
In substance, “These things understood not the disciples” refers directly to the arch fundamentalist who has a truth for others. These dedicated souls do not comprehend the dative case type/antitype systematization. It is challenging to the modern mind as it arose as a descriptive methodology far in advance of hieroglyphs and cuneiform. Unfortunately this wonderful teaching-method has been distorted for quiet secular gain. The human mind constantly directed towards the material acquisitive world has resulted in a regression from spiritual lessons. As we enter the universal age, an apocalyptic era, we will not remain with just vicarious faith or non-faith but is a positive trajectory of the ascent that is continuous. It is our resurrection.
So, you see, there was no literal taking of branches of palm trees and no Jesus sitting on an ass’s colt. Oh such awe. Ah! These were Old Testament remembrances of bondage.
Now returning to Zech. 9:9 and the riding on an ass
“Rejoice greatly O daughter of Zion” – Zech 9:9. Why such great rejoicing? Because Jerusalem could celebrate a great victory over a despotic enemy, the Selucid king Antiochus Epiphanes by Judas Maccabees. The Selucids were a Syrian division of Greece following the downfall of Alexander the Great. Antiochus Epiphanes tyrannically enforced his laws upon the Jewish people. They were persecuted if attempting to live by their national culture. No liberty was permitted. This victory was a practical atonement succeeded by great rejoicing. Later writers looked back to those old illustrations of types to offer comparison, compassion, courage and trust. New Testament scribes etched them for subsequent post-Christ persecution days lessons. The populace had been through hard times in the days of the Hasmoneans and especially the brutality and suppression of Herod the Great.
The detail of the war, between the House of Judah and the Selucids, is more historically recorded in the Books of Maccabees, with a slant towards victory coming with the help of “their” God.
The Books of Maccabees do not give the characters involved a personification. The telling of this time, in their contribution to erudition, is not colored with myth and symbols to create a philosophy or personification of history. This was chronological time. This might be why the Jews did not accept these Books as part of the Hebrew Old Testament canon.
However, dealing with the Kingdom of the Jews the latter part of the large Old Testament “prophetic” books contribute to pedagogical education. These books elucidate in post-exilic Israel in their well-established method of colorful graphics, myth, figures and symbols. Zechariah is one example and it is no wonder that John’s ass portrayal was lifted from the post-exilic victory. Other smaller “prophetic” books were written between 800 B.C. and 300 B.C. and were never meant to be taken literally as we tend to do today.
It should be explained, the usage of the word “prophetic” does not mean, “to be taken literally as though yet to happen”. Prophetic writers were coloring past events, but making them conceptual shadows of spiritual matters – ever-present for future synchronization such as in John 12’s Atonement of Lazarus, Feast of Tabernacles and replication of the one riding on an ass.
The subject of the Scripture writers is spirituality, an exuberance for the God within to excel – continually, not a chronology, ever completing. This inner glow, this craving for life is about to blossom after two thousand years of not revealing Christ, the anointment. Understanding this concept is created by listening intently to “the still small voice.” The writers’ stupendous effort was to transfer experiences from merely mundane history to elevated levels of perceptions from all our senses. This involved conveying to the soul a moral, virtuous abstract but very real quality of the illiterate reality faced by the majority – about 95% of the populace. Using the tangible or visible as a vehicle enabled a personification of the never-ending ascent and evolution from the artificial restrictions especially of institutional principalities and high offices of all kinds. The spiritual concept is ever-present, is ever expanding, and non-exhaustive. It is now universal and dynamic in every way. The old must give way to the newer testament of today, not a carryover from the dark ages.
To understand the ass story, the victory over Antiochus Epiphanes is not the subject of this paper. Suffice to say, quotes from Maccabees align with extracts from the Book of Zechariah giving reasons why the writers of John12:14-16 decided to juxtapose a Roman day narrative with a Maccabean victory presented in shadowy form in Zech. 9:9. Prior to the great event of Zech. 9:9 “thy King cometh unto thee … riding upon an ass” the writers had told of the Jewish goal achieved by Judas Maccabees – “I will cut off the chariot from Ephraim, and the house from Jerusalem, and the battle bow shall be cut off and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea and from river even to the ends of the earth” – Zech. 9:10.
Judas Maccabeus was an Ephraimite from Modin in the territory of Ephraim. 1 Macc. 2:1-4. The Selucid chariots were cut off and the horses (black and bay) from Jerusalem, and the battle bow cut off prior to the Jews great victory –1 Macc. 4:28-34. “And he shall speak peace unto the heathen” – Zech. 9:10. “Judas…left Joseph and the Azarias captains of the people … in Judea … Unto whom he gave commandment, saying, take ye charge of the people and see that ye make not war against the heathen…” – see 1 Macc. 5:17-19.
As the writers of the Maccabees Books wrote semi-historically it could be said, literally his (Maccabeus’) dominion eventually was from sea to sea, from east of the Salt Sea (Dead Sea) to the Mediterranean Sea, and from the river (possibly Litam River) even to the ends of the earth. But, the Book of Zechariah is symbolical and seas or waters represent peoples – see Jer. 46:7-8 and Rev. 17:15 just to mention two instances. The word “river” from NAHAR figuratively is prosperity. Zechariah’s statement is describing a dominion of prosperous people.
Continuing to the victory scene, “When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons O Greece, and made thee as the sword of a mighty man, the Lord (Jehovah, Jewish national name of God) shall be seen over them, and his arrow shall go forth as the lightning.” The scene – the Jews reconciled with justice – Zech. 9:13-14 and therefore their King could ride on a common ass as an ensign of victory.
The following chapters of Zechariah show the belief that idolatry and false prophecies, bring disaster. Faithfulness (steadfastness) and righteousness bring victory, never meek faith. The writers anticipated a great emancipated future extending in time throughout the globe, believing then all will celebrate the true feast of tabernacles – Zech. 14. And there would be bells on the horses (red and white).
Atonement is well worth celebrating, as it is that great celebration with the indwelling God, “the still small voice”. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” So rejoice we can be assured of victory over death.
Manipulation Around the 3rd Century
By about the third century of this dispensation a literalist and false translation of original Eastern writings by Hellenized Jews now in the hands of westerners was carefully devised to accommodate Constantine’s idolatrous sun-worship. The superimposition was changed to “on the morrow” or “on the next day”. Constantine decreed the sun-god must be venerated, “The earliest law by which the observance of the first day of the week was ordained, is the edict of Constantine 321.” – “Haydn’s Dictionary of Dates”. “Centuries of the Christian era passed away before Sunday was observed by the Christian Church as a Sabbath. History does not furnish us with a single proof or indication that it was any time so observed previous to the Sabbatical edict of Constantine in A.D. 321.” “The Sabbath: or an Examination of the Six Texts” by a layman (Sir William Domville), p. 291. London Chapman and Hall.
The entire plan in changing John 12:12 was to introduce Sunday “the next say” rather than to appreciate the Jewish superimposition. Sunday was nothing to do with the Hebrew message. The ancient Jewish law had set aside the seventh-day of the week (Saturday) to commemorate Creation. They called their God of creation Jehovah or Yahweh.
In 323 A.D. Constantine openly professed the Christian religion bringing with him not only Sunday-worship but also the celebration of the re-birth of the sun god to the northern hemisphere.
The following extract from Roman Catholic Catechisms is interesting:-
Sabbath, Change of,
Question – Which is the Sabbath day?
Answer – Saturday is the Sabbath day.
Question – Why do we observe Sunday instead of Saturday?
Answer – We observe Sunday instead of Saturday because the Catholic Church, in the Council of Laodica (A.D.), transferred the solemnity from Saturday to Sunday – “The Convert’s Catechism of Catholic Doctrine,” Rev. Peter Yeir-mann.
Note: This work received the apostolic blessing of Pope Pius X, Jan. 25, 1910 – EDS.
The precise year of the holding of the Council of Laodica is a matter of considerable doubt. Some writer’s place it before the Council of Nicaea (325) whilst the Catholic Encyclopedia suggests that it was probably subsequent to the Council of Constantinople (381). Many old writers use A.D. 364.
So by the time of John Wycliffe the insertion of the phrase, “On the next day” was status quo. Going unchallenged it justified Psalm Sunday. It also justified Sunday and the rebirth of the sun as well.
Dispensing with the subtly inserted and manipulated phrase, “On the next day” extinguishes Palm Sunday, the very deception it was designed to inaugurate. Conveniently incorporated into ancient spring festivals, when the sun was seen to be above the equator shinning equal light to both hemispheres, was the appropriate time to deceive the unwary with idolatrous literal ritual.
The message of the spirited re-birth or atonement in the northern autumn celebrated with the joyful waving of palm trees was destroyed. Literalism adopted by ecclesiasticism (Christianism) has committed an aggressive assault upon a plan to re-instate the uprightness of pristine integrity, which the messianic body, personified by Jesus, proclaimed.
Early writers understanding human nature wrote regarding vandals, who early in this dispensation defiled the benign Hebraic writings – “Let no man deceive you by any means: for that day (when Faithful and True doth judge and make war) shall not come, except there come a falling away first, and that man of sin (HAMARTIA, offensive, negative, cannot share in the prize of atonement) be revealed, the son of perdition.” “Put not your trust in princes, nor in the son of man, in whom there is no help.” “Study to, show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”
Such is life, so it is, let’s enjoy.