By Robert Eisenman

During this concluding quantity of James the Brother of Jesus and the lifeless Sea Scrolls II: The Damascus Code, the Tent of David, the recent Covenant, and the Blood of Christ, well known biblical pupil Robert Eisenman compresses in a extra reader-friendly layout the result of prior paintings, making a extra finished photo of Jesus’ brother James as “the pivotal competition chief” of the time major as much as the warfare opposed to Rome (66-70 CE).Is there an interconnecting code among the hot testomony and the lifeless Sea Scrolls? Eisenman – who broke the Scrolls monopoly and was once the 1st to spot the so-called “James Ossuary” as fraudulent – indicates that there's. in addition, during this newly-revised quantity, he ‘decodes’ many cherished and recognized sayings of the Gospels, equivalent to “Every plant which My Heavenly Father has no longer planted can be uprooted,” “A guy shall no longer be identified by means of what is going into his mouth yet through what comes out of it,” “Do no longer throw Holy issues to dogs”, and so on. together with chapters like “The canine who Licked bad Lazarus’ Sores” or “Rabbi Eliezer’s undesirable Breath and Lazarus’ Stinking Body”.In deciding upon the Scrolls because the literature of “the Messianic move in Palestine”; he not just connects “James the Brother of Jesus” to the management of ‘Early Christianity’ in Palestine, but in addition to "the Righteous instructor” within the Scrolls.Offering a point-by-point research of James' courting to the Habakkuk remark, The Damascus rfile, The battle Scroll, etc., he additionally illumines the themes "the Pella Flight and elevating the Fallen Tent of David”, “Paul as an Herodian,” “the wasteland Camps,” and “Peter”’s position as “a prototypical Essene” yet in Acts as a mouthpiece for anti-Semitism. In doing so he, not just clarifies the genuine background of Palestine within the First Century, yet deciphers the best way ‘the photograph’ of “Jesus” was once prepare within the Gospels and, as a result, what may be identified concerning the actual “Jesus”. He additionally covers matters like “the New Covenant within the Land of Damascus” and Paul’s assault on James at the Temple steps, extending it to the contest among Paul and “the get together of James” over “Circumcision” in Antioch and the conversion of Queen Helen Adiabene and her sons in Northern Syria, who led the “famine aid” attempt ascribed to Paul in Acts. furthermore, he'll convey the determine of James to were so influential and highly-regarded within the Jerusalem of his day that his demise was once the capstone occasion major as much as the Jewish riot opposed to Rome.In making those arguments and exposing real ‘overwrites’, an important new element that emerges is his id of the Qumran record known as by way of students “MMT” as a ‘Jamesian’ Letter to “the nice King of the Peoples past the Euphrates.” while, he unravels the genuine “code” in the back of the pivotal New testomony allusion: “This is the Cup of the hot Covenant in My Blood,” connecting it to “the New Covenant within the Land of Damascus” and “giving the Cup of the suitable Hand of the Lord ( "the Cup of Divine Wrath”) to drink” in either the Damascus rfile and Habakkuk Pesher within the Scrolls. Did Paul comprehend the that means of the well-known Damascus rfile (discovered in Cairo within the 19th Century) “to set the Holy issues up based on their particular requirements” – or the opposite of it, as Peter is gifted as being made to appreciate through “a Voice out of Heaven” and “a Tablecloth” descending out of it – “to make no differences among Holy and profane” – on a rooftop in Gaza?In this sequence, Eisenman’s revelations will expand some distance past those examples. James the Brother of Jesus and the lifeless Sea Scrolls, either I and II, will whole the duty of rescuing James from the oblivion into which he used to be solid, both deliberately or through benign forget. His end will, hence, definitively undergo at the challenge of “the old Jesus”: “Who and no matter what James was once, so was once Jesus.” Eisenman’s many readers are usually not disillusioned.

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Extra resources for James the Brother of Jesus and the Dead Sea Scrolls II: The Damascus Code, the Tent of David, the New Covenant, and the Blood of Christ

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The circumstances were that this Paul or ‘Saulos’ was in Damascus – the real Damascus and not the more complex one in the Scrolls or the one revised in Acts 9:2–25 – on a mission of some sort in support of his kinsman or foster brother Herod the Tetrarch, the recently-acquired husband of the despised Herodias, the marriage of whom triggered the death of John. 59 To put this more succinctly: if we sometimes consider constructs like ‘the foster brother of Herod the Tetrarch’ to be laterally displaced, we can arrive with far more sense at the insight that, in the early Christian Community at Antioch (whichever ‘Antioch’ one might ultimately think this to be) ‘where Christians were first called Christians’, the individual brought up with Herod the Tetrarch was Paul not ‘Manaen’ (the likely original of which was ‘Ananias’) – precisely that ‘Saulos’ who eight lines further along in Acts 13:7 receives his Greco-Latin name after a far too felicitous exchange with ‘Sergius Paulos’ (pictured as the Roman proconsul of Cyprus at this time).

46 This would make the ‘Simeon’ in question in Acts 15’s portrait of the ‘Jerusalem Council’ (not to mention the Simon who suddenly appears in Luke 24:34’s presentation of the aftermath of Jesus’ first post-resurrection appearance on ‘the road to Emmaus’ to ‘Cleopas’ and an unnamed other47) to have more in common with James’ successor in ‘Ebionite’ or ‘Jewish Christian’ tradition, ‘Simeon bar Cleophas’, than with Jesus’ successor in more Western orthodox sources and tradition, ‘Simon Cephas’ or ‘Peter’.

This, in turn, parallels the shift already called attention to above from ‘Thaddaeus’ to ‘Lebbaeus surnamed Thaddaeus’ in Mark and Matthew to ‘Judas (the brother) of James’ in Luke (no doubt, too, ‘Jude the brother of James’ in the Letter ascribed to his name24). There are also problems with designations such as ‘Cypriots’ or ‘Cyrenians’ which do not always represent what they seem. Take for example the case of Simon Magus’ double in Paphos on ‘Cyprus’ in Acts 13:4–12, the supposedly Jewish magician and ‘false prophet whose name was Bar-Jesus’; this name is further alluded to as ‘Elymas Magus’ in the Greek of Acts 13:8.

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