In Ancient Egyptian Religion, kings, pharaohs, survived death after going through a twelve-hour, night journey of regeneration as Re, the sun god. Paul’s Christology has the risen anointed one, Christ, nodding to that Egyptian foundation, but it was altered to fit Jewish messianic culture which included the Gabriel Revelation / the Jeselsohn Stone upon which one finds the words (translated),
“after three days, live!”
The book, Historical Accuracy by Steve Campbell
Known to scholars as Gabriel’s Revelation, the text appears to show that the idea of a suffering Messiah who would rise from the grave did not begin with Jesus, as many Christians believe. Rice University Religious Studies Professor Matthias Henze says puts the origins of Christianity under a new light.Dec 11, 2008
Houston Public Media
Knohl is best known for his theory that Jewish culture contained a myth about a messiah who rose from the dead in the days before Jesus of Nazareth.[3] One of the historical antecedents of this messianic figure is Menahem the Essene who is mentioned several times in rabbinic literature. Those theories are expounded in The Messiah Before Jesus: The Suffering Servant of the Dead Sea Scrolls (University of California Press, 2000).[4] He also finds evidence of this belief in the Dead Sea Scrolls, although his interpretation of the partially preserved Self-Glorification hymn upon which his theory relies is not universally accepted. In 2007, after researching the Gabriel Revelation inscription, Knohl claimed that it supported his contention of a murdered Messiah resurrected after three days, he based himself primarily on the words לשלושת ימין חאיה (after three days he will live) in the inscription. This reading was controversial and Knohl later recanted in favor of the more accepted לשלושת ימין האות (after three days there will be a sign).[5] His ideas about the messiah-myth were reviewed extensively in the popular press, including the New York Times,[6] and Time magazine.[7]
Wikipedia
The translation change was not in this series, Secrets of Christianity, from 2011:
It gained attention so the translation had to be changed. That’s how translating works? I do not think so.
Robert might be able to explain.
It isn’t, in the first place, an issue of translation; it is an issue of paleography.
Here is ** you do not have permission to see this link ** in BAR:
Knohl reads a somewhat faded word in line 80 as חאיה, “live” (an imperative verb, with the א as a rare vowel marker), so that the text reads, “in three days, live!” . . . I think that an equally plausible reading of this word is האות, “the sign,” so that the text reads, “in three days, the sign …” Several of the letters in question—ה/ח and י/ו—are barely distinguishable in the script of this inscription. The alternative reading echoes similar expressions in previous lines: “place the sign” (line 17) and, less legibly, “three signs” (line 79). Notice that the last letters in “signs” in line 79—ות—look just like the last two letters in our word in line 80. I don’t know what “the sign” is here, but this is good apocalyptic language.
The term was adopted by Christians from the common Greek usage and imperial Roman ideology of the day, in which a city prepared for and eagerly anticipated the arrival of a major political personage. Official visits were also a religious spectacle. Vespasian in Alexandria healed on the steps of the Serapion, and at least three emperors were proclaimed Neos Dionissos in a religious ceremony. Parousia is such an arrival in the glory of someone important used in relation to Jesus. Parousia was the arrival of Jesus on Palm Sunday – the guest was expected and joyfully welcomed.
With so many messiahs coming to an unsuccessful end, overcoming death had to be tacked on to the failed hypothesis of Jewish Apocalypticism.
Yes, there were other messianic figures.
Simon of Perea was a messianic figure.
Evan after Simon was decapitated, his followers continued to call him Christ.
Prof. Tabor in the episode of the documentary: We’ve got a text now that shows us this notion of a suffering messiah who’s raised from the dead is already being developed within Judaism. So, it’s not something Jesus came up with, it’s not something his disciples came up with. It is something that is beginning to develop out of the hard experience of the Jewish people which is: everyone we put our hope in is killed. Why is this happening to us?
Steve Campbell
What I said at the top: with so many messiahs coming to an unsuccessful end, overcoming death had to be tacked on to the false prophecy of Jewish Apocalypticism.
Why is this happening to us? It is happening because Jewish Apocalypticism is a failed and false belief system.
painting Hebrew or Aramaic letters on stone
Simon of Perea’s tomb was empty because he decomposed where he was killed.
A dying messiah is an essential part of the process of salvation because of Simon of Perea, later picked up by Jesus in the New Testament.
Even though so many people died in the Jewish revolt, rebelling against Rome, for example, those who died at the Sea of Galilee still achieved victory (according to followers of Simon of Perea, or followers of Jesus of Galilee in 67 CE) because the failed and false Jewish Apocalypticism has to be right or made right.
Look at 37:20 of the video, PORPHYRY. letters are not barely distinguishable. You’re saying the crack line running through the stone is the cause of the variation.
– – –
John the Baptist knew of Simon of Perea and told Jesus about Simon of Perea and the Gabriel Stone at the place where he died.
When one’s messiah (the one who dies for you) survives death, you are not defeated.
Look at 37:20 of the video, PORPHYRY. letters are not barely distinguishable. You’re saying the crack line running through the stone is the cause of the variation.
The crack has nothing to do with it. Did you actually follow the link I posted? It discusses the problem and includes images from the stone of the words in question.
The writing isn’t clear: first of all the letters in question look very similar even when perfectly formed in modern typeface (ה/ח and י/ו), second the hand they were written in makes them almost indistinguishable, and finally, the paint is faded making it even harder to tell what the author was trying to write.
Look, everyone knows that all YouTube videos are subjected to stringent critique to verify any truth claims offered in the presentation before they are even allowed to be posted. And what’s more anyone caught in an error is required to perform ritual self-immolation. That’s why YouTube is the pristine intellectual medium that it is.
Look at 37:20 of the video, PORPHYRY. letters are not barely distinguishable.
On this particular point, the documentary says flat out (6:20-7:38) that the rock they are using in the filming is a reproduction they commissioned, not the original. They actually show the low quality copy they worked from and they show the artists spray painting the writing on the replica with jet black paint.
Also, unless you have some expertise in Hebrew paleography, you can’t really say what handwriting is and isn’t clear.
Ben Witherington noted that the word Knohl translated as “rise” could alternately mean “show up”.[28]
1. rise
2. show up
3. sign
Gabriel wanted something to happen in three days from Simon being killed.
It is unlikely that Simon stopped being Christ on the fourth day without rising, showing up, or there being a sign.
Parousia and Resurrection are two separate events, and I get the impression that you are creating some kind of relationship between them. The Sign Prophets described by Josephus are classic examples of the “second coming” of literary prophets from Scripture – the rebels do what their predecessors did, they are subsequent incarnations of these former widely known heroes.
BDEhrman
FreedomBen
evgendob
Robert
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