Crucify Him, Crucify Whom?

Evidences from Christian sources that Jesus was not Crucified

Aboo Mohammad Jamal Dookhy

In the name of God, most gracious, most merciful.

Crucify Him, Crucify Whom?

Written by (Aboo Mohammad) Jamal Dookhy

Foreword This booklet is dedicated to all those people who are in search of the truth, may God guide them to the right path. Dedicated to all the Daees and daeeas who are stri ing hard to con ey the message !the true message of G"D#, I $ust want to say keep up the hard the hard work and %ay &llah take from your hands. %ay this book be a useful tool in in iting people to the truth. &lso dedicated to my wife and my children who ha e been so patient with me and supported me at the time when I was researching and writing this book. I also dedicate this book and thank my teacher, mentor and close friend Dr 'ilal (hilips who has been a great inspiration to me. Thank you ery much to Dr )ames )ones for your contribution and *heik &bdul +auf *hakir too for being around and gi ing answers when re,uired. %ay &llah enrich the scholars with more knowledge and bless you all. Dedicated also to my mum and dad who ha e gi en me the chance of a good education and a good life. I would like to oint out that thi! book i! in no way an attack or in!ult to the Chri!tian faith in anyway what!oe"er# $hi! i! the findin%! and re!ult! of my re!earche! and !tudie! that took many month!# If it doe! offend anyone in any way I do a olo%i!e a! thi! i! not the intention# $hi! book wa! written with %uidance in heart, I ray to Allah it !er"e! it! ur o!e#
-

Until then ( 106 or 107 A.D. at the martyrdom of Symenon ) the church remained a pure and uncorrupted virgin, for tho e !ho attempted to corrupt the healthful rule of the Savior" preaching if they e#i ted at all, lur$ed in o% cure dar$ne . &ut !hen the acred %and of the Apo tle and the generation of tho e to !hom it had %een vouch afe to hear !ith their o!n ear the divine !i dom had reached the everal end of their live , then the federation of godle error too$ it %eginning through the deceit of fal e teacher , !ho, eeing that none of the Apo tle till remained, %arefacedly tried again t the preaching of the tru t the counter 'proclamation of $no!ledge, fal ely o'called.( ()u e%iu , )ccle ia tical *i tory, &oo$ 111, +hap. ###ii.)

Content!
I/T+"D01TI"/ 2 G3T4*3%&/3 55 63T 0* *T&+T 7IT4 T43 G&+D3/ "F G3T4*3%&/3 743+3 )3*0* 7&* (+&8I/G T" 55 T43 T+I&6 29 7ho was )oseph of &rimathaea -2 7hat was the sign of )onas: -2 Cruci-fiction? 41 Resurrection? 48 The gardener 52 A case for Isaiah 53 58 On his website from Bet Emet ministries Pastor Craig M. Lyons M.Div. Mentions, concerning translation of the bible into Greek. htt !""faithofyesh#a.faithweb.com. $% Where did the the concept of the cruci fiction come from !4 A"though most of the "earned Christians ac#no$"edge and accept that the %i%"e $as not $ritten %& one particu"ar person at one particu"ar period in time' and that (esus $as not the actua" founder of modern da&

Christianit& %ut )au" of Tarsus A*A )t +au" $as' most of the common' un"earned Christians hope to %e"ie,e the contrar&- The& ha,e %een made to %e"ie,e that "i#e the .uran' that the /i%"e $as $ritten at one period of time $hi"e the prophet $as sti"" a"i,e- 0o$e,er if $e "oo# into Christian histor& and scriptures $e see that the& $ere $ritten %& se,era" un#no$n authors' o,er a "ong period of time' $e a"so see that the teachings of (esus ha,e %een "eft far %ehind and the teachings of )au" of Tarsus' #no$n to e,er& one as )t +au"' has ta#en precedence- 1ost un"earned Christians $ou"d dispute the fact that +au" changed the 2rigina" teachings of (esus and made his o$n ,ersion ca""ed Christianit& that he himse"f con,erted to- !4 Conc"usion 33

Cha ter & Introduction For many years the author has had discussions with 1hristians o er many issues and most often he has found that the answers to these discussions that he had and continues to ha e, lie there in the 'ible and other te<ts such as bible commentaries and hidden books such as the /ag 4ammadi library !considered apocryphal# !although some claim that apocrypha means fake, this is far from the truth, apocrypha does not mean fake, but hidden from the people#, and other sources. "ne only has to search for them and one will find them, howe er many 1hristians of today fail to see the answers in their own books. The point of this booklet is not to sling mud at anybody or their faith but to bring out what has been found through research and detailed reasoning. This booklet aims at showing the 1hristian and also the %uslim the findings of se eral years of researching into many te<ts from 2

many 1hristian sources and %uslim sources too, thus the conclusion reached after this research. The basis of modern day 1hristianity re ol es around the concept that )esus died on the cross to sa e man. To such a point that belief that )esus died on the cross is the means of sal ation for those who belie e in it, and doom for those who do not. 4owe er, there were no eyewitnesses e idences that this e ent actually took place the way we are told and are e<pected to belie e it, in the 'ible it says in %atthew 22=;2=5 )ust after the time )esus left this earth there were appro<imately -99 gospels in circulation and many of them before the council of /icea were accepted by the 1hristian fathers themsel es as inspired scripture. %any of these books claimed )esus did not die on the cross. The first 1hristians denied that )esus was crucified> they li ed at the time of )esus. "ne of these books was the *hepherd of 4ermas. In which it confirms the unity of God. This book also mentions nothing of )esus being crucified. *o we do not really know from eyewitness sources what really transpired from the time )esus son of %ary, fell on his face and prayed to the lord in the Garden of Gethsemane to the time when he was resurrected and he came back to his disciples after three days according to the 'ible. 7hat took place was not witnessed by any of the 'ible authors, nor the twel e disciples. %any might say that %ary his mother was there, and %ary %agdalene witnessed it. 7here does it say so in the scriptures, is there a Gospel according to %ary where all this is written, or show me any reference in the /T made to anyone who saw it: It isnt there. "thers may say )ohn son of ?ebedee, but then there seem to be so much contro ersy e en in 1hristian circles as to who )ohn the author of the 'ible really was, so with what is written in the te<ts> canonical and non canonical we will try to find out what really happened and whether )esus son of the father died on the cross. For the sake of )esus, one of the greatest prophets who trod this earth, one who God bestowed great fa ours and miracles on let us unra el the truth whether really )esus son of %ary was crucified.
5

%t 22=;2!'ut all this was done, that the scriptures of the prophets might be fulfilled Then all the disciples forsook him, and fled. !&@#

From a %uslims point of iew would it be right to say that Je!u! was crucified: %uslim readers might think the author is insane if he says yes. 'ut the author is sure that after reading this booklet the readers, %uslim and nonB%uslim, will agree that Je!u! !on of the father was crucified, howe er Je!u! !on of Mary was not. &lthough you may not agree with the author at first, e en then, please read on.

1hapter 2 $he 'uranic (tance Cha ter )*&+, First of all let us see what the /oble Curan says about this in Cha ter )* &+,# &nd because of their saying !in boast#, D7e killed %essiah EIesa !)esus#, son of %aryam !%ary#, the %essenger of &llFh,D B but they killed him not, nor crucified him, but the resemblance of EIesa !)esus# was put o er another man !and they killed that man#, and those who differ therein are full of doubts. They ha e no !certain# knowledge, they follow nothing but con$ecture. For surely> they killed him not Gi.e. EIesa !)esus#, son of %aryam !%ary#H & &+-# 'ut &llFh raised him GEIesa !)esus#H up !with his
5

7e can see the Islamic stance here clearly from the Curan and the Curan is not 1on$ecture. .oble 'uran Cha ter /=/# $hi! i! the 0ook (the 'ur12n), whereof there i! no doubt , a guidance to

body and soul# unto 4imself !and he is in the hea ens#. &nd &llFh is 3 er &ll(owerful, &ll7ise. = This howe er is one translation of the Curan although the &rabic does not e<plicitly say Jbut the re!emblance of 1Ie!a (Je!u!) wa! ut o"er another man (and they killed that man)K. This part of the erse in ,uestion actually says in &rabic transliteration Jshubbiha lahuK The proper meaning is that Jthey were made to belie e that they killed and crucified him.K %any 1hristians and orientalists while ,uestioning this erse claim that &llah decei ed the (eople into belie ing a falsehood. 'ut actually when one asks the ,uestion who is &llah decei ing, the author, you the readers, the disciples: The first part of the erse e<plains it, it says J&nd because of their saying !in boast#. 7ho was boasting: &re you the readers boasting of killing )esus, is the author, the peace makers, the belie er in Gods message: &bsolutely not, those who plotted and planned to kill prophets and were indeed happy to do so, out of arrogance and pride and hatred for the prophets of God they had planned to kill )esus too, howe er &llah the greatest of all planners was not to let it happen. 8et they belie ed or were allowed to belie e they had achie ed their aim and killed )esus too. God sa ed his prophet but they still belie ed they had killed him, they boasted they had killed him and had spread this notion around and many had belie ed in it until today, so there was no deception from &llahs part here. "ne must bear in %ind that )esus was taunted by the (harisees, they framed him, told lies about him and did their utmost best for him to be 1rucified. They were so con inced that they had succeeded so they boasted that they killed him. 3 ery one else knows the Truth &llah re eals in the Curan as it was to complement the Gospel as a final testament and correct where additions and deletions had occurred in the modern 'ible. 3 en in many 1hristian te<ts, written by early 1hristians who were ali e when )esus was on this earth, !discarded today as apocrypha# it is pro en that

those who are &l'M#tta()n Gthe pious and righteous persons who fear &llFh much !abstain from all kinds of sins and e il deeds which 4e has forbidden# and lo e &llFh much !perform all kinds of good deeds which 4e has ordained#.

)esus was not the one being crucified although the people were looking and thinking it was him. *ome of these te<ts will be referred to below. 5 Islamic scholars including 8usuf &li who translated the Curan try to e<plain the erse where it says Jthey were made to belie e soK by claiming that &llah put the resemblance of )esus on somebody else and he was crucified instead. This was their way to e<plain what &llah had left une<plained, what does this Jthey were made to belie eK actually mean so they tried their best to gi e their opinion about it. The author of this book found the abo e translation that some one else was made to resemble )esus and was crucified in his place more con enient as there are e en 'iblical references that we will see later that gear towards that belief.

This is indeed not deception as &llah allowed those who wanted to belie e what they wanted to. "ne can belie e his team played better when they did not really do so, howe er with so much lo e and Meal for his team he still belie es they are the best although the team might ha e drawn or e en lost, he belie es they played better than the opponent. *o they belie ed what they belie ed out of their e il and arrogance. They could ha e also belie ed the truth that )esus was not killed and that he was raised by God but they chose to belie e and spread this notion. Then God in the Curan would not ha e to rectify them. &s historians claim, it is not an honour for a messiah to be humiliated and crucified. It outlines his weakness as he was not able to deli er, yet he was killed. If in any way he was God he would ha e been able to destroy all those who killed prophets and tormented him. *o those who boasted of ha ing killed )esus were his greatest enemies who did not belie e in his message and wanted him dead. 4is death or the notion of his death was an honour and pleasure for them otherwise they would not ha e boasted of ha ing killed him. "ne can find references in books such as the Talmud where )esus honour is denigrated where he is referred to as the son of a carpenter or e en of a roman soldier where by his mother was accused of committing adultery. *o boasting of him being killed would not ha e been a big $ob done, also in the Talmud references are made to )esus burning in his own semen in the fire of hell. God in the Curan sets the record straight and mankind knows that although there many who boasted to ha e killed )esus. They neither killed nor crucified him,. he is ali e and well up in the hea ens with his lord &llah lord of the worlds

59

Cha ter 3 4eth!emane

6et us start with the garden of Gethsemane where )esus was praying to his 6ord. 7as )esus aware he was going to be the sacrificial lamb: Did G"D !the father, not tell him#: Did he betray his own son! if god had a son#: Did )esus get double crossed: If not then why did )esus fall on his face and pray and sweat was running down his face like it was blood: 55

There are many ,uestions we can ask here in the following bible erses %t22=-IB-L5 )esus is asking G"D to let this cup !death# pass from him, he is not willing to die, and he did not come to die. 4ad )esus come to die he would not ha e been crying and asking G"D to sa e him from death, he was in grief. In %arks rendition he says in 1hapter 5.=-;B-2.2 *o it is clear )esus was begging to G"D to sa e him from this ordeal, had he come to die he would ha e been welcoming it with open arms, since he is not aware of it he says to G"D Jall things are possible onto theeK and Jne ertheless not what I will, but what thou wiltK.- 1lear proof here that )esus is not G"D, his life is not in his hands but in the hands of the one who created him, G"D the one and only creator. &lso a few points to bear in mind here, all things are possible unto G"D. If he can make )esus be born of a mother and no father he alone can sa e him from this death, also )esus does not follow his will but the will of G"D, as we see in both renditions that )esus is stressing on the will of G"D being different and more powerful than his. *o this discounts the concept that )esus was G"D. Thirdly G"D does not fall on his face and beg any one to sa e his life. *o, one who falls on his face and worships G"D cannot be G"D. *o we can see that )esus was not sent to die, 4e prayed to be sa ed from this hardship. &nother point here is that had )esus been God he would not need his disciples to look out for him while he was praying, G"D is the omnipotent, the mighty, the powerful, the &ll seeing and all knowing and does not need a few sleepy, powerless men to look out for him. God had destroyed his
5

%t22= -I Then saith he unto them, %y soul is e<ceeding sorrowful, e en unto death= tarry ye here, and watch with me. -L and he went a little further, and fell on his face, and prayed, saying, " my Father, if it be possible, let this cup pass from me= ne ertheless not as I will, but as thou wilt.
2

%r 5.= -; &nd he went forward a little, and fell on the ground, and prayed that, if it were possible,the hour might pass from him. -2 &nd he said, &bba, Father, all things are possible unto thee> take away this cup from me= ne ertheless not what I will, but what thou wilt.
-

Ibid

52

enemies in the past and could destroy anybody, no need for men armed with swords. %atthew teals us that )esus was son of man and not God as in %t 22=.-B.;.5 4e says here too clearly *"/ "F %&/ not son of G"D nor G"D, can God be betrayed: This point that he prayed and his prayers were answered is also reflected in Hebrew! +*,/ where it say clearly that )esus was sa ed from death because of his re erent submission to God .*o make no mistake about it he prayed to G"D in his life and in the Garden of Gethsemane and he wa! heard becau!e of hi! re"erent !ubmi!!ion# 7e must not forget here we are talking of a prophet of G"D and a ery great one indeed one who &llah had bestowed great fa ours so how can his cries be left unheard. &gain in this erse we can see the refutation of )esus di inity in the 'ible itself, take a look for yourself> he offered up prayers and petitions with loud cries and tears to the one who could !a"e him from death# 4ad he been G"D he would not need someone else to sa e him from death, G"D is omnipotent and allBpowerful, was not born and does not die and especially does not need anyone else to sa e him from death. "ne ery important ,uestion needs to be asked here, if )esus the teacher, the healer, the prophet was as peaceful as 1hristians make out, why was a 1ohort !about 299 soldiers# sent to arrest such a peaceful man: The bible in %atthew 2A=2A says a cohort came to arrest him in Gethsemane and according to 'arnes /ew Testament /otes it says it was from .99 N 299 hundred=-&lso &lfred 3dersheim in his book Jthe 6ife and times of )esus the messiahK says=.

%t 22=.- &nd he came and found them asleep again= for their eyes were hea y. .. &nd he left them, and went away again, and prayed the third time, saying the same words. .; Then cometh he to his disciples, and saith unto them, *leep on now, and take your rest= behold, the hour is at hand, and the (on of man is betrayed into the hands of sinners. 2 Hebrew! +*, During the days of )esusE life on earth, he offered up prayers and petitions with loud cries and tears to the one who could sa e him from death, and he wa! heard becau!e of hi! re"erent !ubmi!!ion#5
-

The ban* or cohort was a tenth part of a +oman legion, and consisted of from four hundred to si< hundred men, according to the siMe of the legion. . 7e can now understand the progress of e ents. In the fortress of &ntonia, close to the Temple and connected with it by two stairs,lay the +oman garrison. 'ut during the Feast the Temple itself was guarded by an armed 1ohort, consisting of from .99 to 299 men, so as to pre ent or ,uell any tumult among the numerous pilgrims

5-

4as the bible been hiding something we dont know about: The bible co ers only - years of )esus ministry, what happened during the rest of his life is not documented. &re we sure that things did not happen before that, are we sure he was not seen as powerful and influential that $ust at a call those who followed him would re olt: "b iously before the arrest he gets his men to sell their garments and buy swords, he anticipated what was going to happen, he prayed to his 6ord to sa e him and as a prophet he had full con iction that his lord was not going to let him down, those )ews who sent the +oman soldiers to arrest him, knew who they were facing. "nly two swords because )esus was to rely on the ci ilians who I am sure were armed to the teeth. 'ut since God answered his prayers and sa ed him from death he did not ha e to rely on a re olution, this is why In 6uke 22=-2 he told his disciples to sell their garments and buy swords,5 that was not so that they can turn the other cheek, )esus also knew ery well the nature of the )ews and how they were rebellious> 3 en %oses has spoken about them, their nature in the "T in Deut L=2.2 *o )esus son of the father !son of %ary# according to the 'ible came for the lost tribe of Israel. *ome of the )ews belie ed in him and many did not !)ohn 55= .;B;5#! the )ews, who had taunted and Oilled (rophets in the past and wanted him dead too# as mentioned in %T 22= ;LB25.)esus also knew how they were and 6ike %oses in the erse abo e rebuked them for their attitude towards other prophets in %t 2-=-5.. The ne<t ery important point to bear in mind here is that, although )esus was a preacher, teacher, prophet and if he was the son of G"D why was it than that 299 soldiers from (ilates army did not know him, e en the )ews
5

6u 22=-2 Then said he unto them, 'ut now, he that hath a purse, let him take it, and likewise his scrip= and he that hath no sword, let him sell his garment, and buy one. 2 Deut L=2. 8e ha e been rebellious against the 6"+D from the day that I knew you.
-

%T 22=;L /ow the chief priests, and elders, and all the council, sought false witness against )esus, to put him to death> 29 'ut found none= yea, though many false witnesses came, yet found they none. &t the last came two falsewitnesses, 25 &nd said, This fellow said, I am able to destroy the temple of God, and to build it in three days. . %t 2-=-5 7herefore ye be witnesses unto yoursel es, that ye are the children of them which killed the prophets.

5.

had to pay )udas -9 pieces of sil er to take them to him and still when they got there they spoke to )esus face to face and did not know it was him, )udas had to go and kiss him to reassure them it was him.5 They did not know who they were looking for> twice, while staring them in the face he told them who he was, yet had he not told them, they would not ha e known. *o how could anyone else be sure it was him that was on that cross when he disciples left him and fled: The Curan certifies that it was not )esus. %ake no mistake about it the Curan is not con$ecture, out of all those soldiers not one knew him, any one could ha e been in his place none would ha e been the wiser, if )udas was not taken there to kiss him and show them who he is>%at222 )esus asserted to them that he was preaching daily at the temple yet they did not take him then. This too shows that they did not know him since, had he been preaching daily at the temple the soldiers would ha e known him."f course they did not take him from the temple because many had not known who he was and not e ery one there wanted him dead. The e il high (riests wanted him dead but the *oldiers were only obeying orders, they were not e en aware whom they were supposed to capture. %at 22. &s we ha e seen earlier in 4ebrews ;=A )esus prayers were answered due to his increased re erence to God, at least one angel was sent to the Garden of
5

)ohn 5I= . )esus therefore, knowing all things that should come upon him, went forth, and said unto them, 7hom seek ye: ; They answered him, )esus of /aMareth. )esus saith unto them, I am he. &nd )udas also, which betrayed him, stood with them. 2 &s soon then as he had said unto them, I am he, they went backward, and fell to the ground. A Then asked he them again, 7hom seek ye: &nd they said, )esus of /aMareth. I )esus answered, I ha e told you that I am he 2 Mat 26: ;9 &nd )esus said unto him, Friend, wherefore art thou come: Then came they, and laid hands on )esus, and took him. 3 .I And Je!u! an!wered and !aid unto them, Are ye come out, a! a%ain!t a thief, with !word! and with !ta"e! to take me? I was daily with you in the temple teaching, and ye took me not= but the scriptures must be fulfilled. 4 Mat 26:66 What think ye? They answered and said, He is guilty of death.

5;

Gethsemane to reassure him that his prayers were heard, this is confirmed in 6uke 22=.-5 3 en (ilate did not know who he was and he asked him if it is true what they are saying about him.2 *o how can any one say there is guarantee that it was him who died on the cross: 0p to this point the bible authors still ha e an eyewitness. (eter followed them from far. %t 2A

Cha ter ) Je!u! (on of the father The )ews at the time were under roman occupation and there were many attempts of liberation. "ne such attempt was at the time $ust before )esus got arrested.
5

&nd there appeared an angel unto him from hea en, strengthening him. %at2A=55 &nd )esus stood before the go ernor= and the go ernor asked him, saying, &rt thou the Oing of the )ews: &nd )esus said unto him, Thou sayest.
2

.%at 22= .-

52

)esus son of %ary had a group of followers called the Mealots, according to the bible, among whom it was said, was )ames, 'arnabas, *imon and many others. There was re olt that had taken place, like many other re olts between the )ews and the +omans that took place in the past. )esus son of %ary was locked up during the course of the night while being tarried from place to place for his trial. The /ight )esus son of %ary was captured by a cohort of !around 299# soldiers and put in prison> the same night in the same custody was another person. 'y coincidence who else was imprisoned on the same by the same go ernor (ilate: /one else but )esus son of the father. Does it not seem to be a coincidence that 2 men bearing the same name )esus are captured and thrown in the same prison at the same time: 'oth were no strangers to the people. 'oth were supposed re olutionaries in their own rights. It sure is not a coincidence, it is the work of almighty G"D he planned it that way and that was the way it was going to happen, " my Father, if it be possible, let this cup pass from me= ne ertheless notas I will , but a! thou wilt#5 'y G"Ds will alone and no one can change that. %any 7riters, some %uslim and non %uslim ha e deduced that )esus !son of %ary# was crucified but was not killed, I will go e en further and show you that he did not e en get crucified let alone killed. 4e did not e en get put on the cross. )esus son of the father and )esus *on of the father end up in the same prison on the same night. 7hat is the author talking about: 8ou might ask. 7ell, one common word between the two, in 4ebrew and &ramaic J0arabba!,Kin 3nglish the son of the Father. 0ar meaning the son and Abba meaning the father. +emember )esus is in 3nglish, in 4ebrew it was 8eshua. Greek= +eso#s ton Barabbas. 4e too was called )esus 'arabbas !although authors of the 'ible and 4istorians and commentators later dropped the name )esus from his name because as they said they did not want a sinner to ha e shared the same name as their belo ed son of G"D#. The church father "rigen was appalled by the use of D)esus 'arabbasD in the manuscripts he was familiar with because he held the con iction that no DsinnerD should bare the name and title of D)esus the 1hrist D. )esus 'arabbas was a 1riminal, a murderer and a re olutionary, a man imprisoned for sedition and insurrection. *ome modern day bibles still hold the name )esus 'arabbas=
5

%t 22=-L

5A

This year there was a notorious criminal in prison, a man named 0arabba!.5 G*ome manuscripts read Je!u! 0arabba!> also in 2A=5A.H!/ew 6i ing Translation#
{Matthew 2 :!6 "#$Te%t reads Jesus Barabbas.}
2

"n the other hand we ha e )esus son of %ary, a man appro ed of G"D-, a prophet . &nd the multitude said, this is )esus the prophet of /aMareth of Galilee.#; )esus son of %ary!known to 1hristians as son of the father# called the people to worship the one true G"D your G"D and my G"D. )esus saith unto her, Touch me not> for I am not yet ascended to my Father= but go to my brethren, and say unto them, I ascend unto my Father, and your Father> and to my God, and your God2. *o you ha e )esus son of the father, prophet, teacher, healer, preacher and 8ou ha e )esus son of the father insurgent, murderer, and criminal. 'oth in the same prison 1harged for crimes and to be sentenced. )esus 'arabas, the criminal, being there sentenced to death too, was not a 1oincidence. It was the plan of almighty G"D. &t this point when )esus !*on of %ary# was sent to (ilate, the latter saw no crime in him. &s far as (ilate was concerned he was Innocent. 4e was not prepared to sentence an innocent man and he knew that. /o one was witness as to what happened, what was said and done behind those doors, there is no testimony in neither the 'ible nor the 4istorians. 'arabbas was arrested because he was the leader of this group who rebelled. The bible passes him off as a murderer and insurrection but does not e<plain to what e<tent this was in order to conceal the fact that there were re olts taking place and thus portray the peaceful )esus with a peaceful band of disciples. 4owe er, historically we can see that it was not so. The cohort of men was coming to arrest the leader of some sort of re olt. 'arabbas from his side had been arrested $ust before )esus and as mentioned in this book he shared the same cell as him, he was an insurgent
5 2

%atthew2A=52 Footnotes of The /ew Oing )ames @ersion !&cts 2=22#, . %t 5-=;A ; %t 25=55
2

)oh 29=5A !&@

5I

and with his army launched a massi e re olt on the +omans in which the leader was killed.

Cha ter +

5L

$he trial )esus was brought to the 4igh priests for trial and asked whether he was the son of G"D. 4ere is your answer, conflicting answers from different bible authors= )esus says in %T 22=2.5 when asked if he was the son of G"D 6you are !ayin% !o, not me*5 This is clear from this point that he e en denies being the son "f G"D. 'ut %ark wants to hit the J*on of G"D messageK home and this is his ersion in %r 5.2 In 6uke 2-=-- another ersion too, he is asked Jare you the Oing of the )ewsK, the Oing of the )ews here does not mean G"D or son of G"D as Da id was a great Oing and so was his son *olomon. )ohn5I=-- Then (ilate entered into the $udgment hall again, and called )esus, and said unto him, &rt thou the Oing of the )ews: -. )esus answered him, (aye!t thou thi! thin% of thy!elf, or did other! tell it thee of me? *o whom do we belie e: Two say that )esus said Jyou said soK and the one says )esus replied affirmati ely. "ne is actually a denial because )esus is asking him whether he is asking this or is it coming form others. *o in other words he is denying that he was neither the son of G"D nor e en the Oing of the )ews. (eter had been noticed and when ,uestioned - times he swore he did not know him. *o that was all of the eyewitnesses out of the way. 7e are left now with hearsay, accounts of third parties. )esus prayed and begged and cried to the &lmighty and his prayer were heard and answered. 4ow can a belo ed prophet of God be humiliated and chastised in such a way, e en in Islam although we do not consider )esus is the son of G"D or G"D but we belie e he was one of the greatest prophets
%at 22= 2. )esus saith unto him, $hou ha!t !aid= ne ertheless I say unto you, 4ereafter shall ye see the (on of man !ittin% on the ri%ht hand of ower, and coming in the clouds of hea en. 2 %ar 5.= 22 And Je!u! !aid, 6I am5= and ye shall see the *on of man sitting on the right hand of power, and coming in the clouds of hea en. &nd (ilate asked him, saying, &rt thou the Oing of the )ews: &nd he answered him and said, JThou sayest itK.
!

29

G"D sent to mankind. 7hen he was performing all his miracles he was calling to God and his prayers were being answered in )ohn 55=.5 Then they took away the stone from the place where the dead was laid. And Je!u! lifted u hi! eye!,and !aid, 7ather, I thank thee that thou ha!t heard me#& )/ And I knew that thou heare!t me alway!* but becau!e of the eo le which !tand by I !aid it, that they may belie"e that thou ha!t !ent me# 7hy not this prayer at a crucial time of his life: %atthew A GIH DF"+ 3@3+8"/3 T4&T &*O3T4 +313I@3T4> and he that seeketh findeth> and to him that knocketh it shall be opened.2

Cha ter 8
5

1lear and dry )esus asked and it he recei ed, how could he be preaching a message that did not apply to him. 4ow could he be a great prophet of God yet his cries for help are totally ignored: 4ow could the 1hristians claim he was the son of God yet his supposed father blatantly ignores his sons prayers and cries for help. The abo e erse in )ohn 55=.5 confirms that )esus prayed to God, cried asked for help and he was heard, his prayers were answered .*o G"D was planning, as he is the greatest of all planners.
2

It confirms here that )esus asked and his prayers were heard.

25

9ontiu! 9ilate= )udea was placed under the rule of a +oman procurator. (ilate, who was the fifth, succeeding @alerius Gratus in &.D. 22, had greater authority than most procurators under the empire, for in addition to the ordinary duty of financial administration, he had supreme power $udicially. 4is unusually long period of office !&.D. 22B-2# co ers the whole of the acti e ministry both of *t. )ohn the 'aptist and of )esus 1hrist. PPP. The other e ents of his rule are not of ery great importance. (hilo !&d Gaium, -I# speaks of him as infle<ible, merciless, and obstinate. The )ews hated him and his administration, for he was not only ery se ere, but showed little consideration for their susceptibilities. !/37 &D@3/T 1atholic encyclopedia# *o as we can see here that (ontius (ilate was a not a nice man and did not fa our the )ews and not the type that will let people off easily, let alone a hardened criminal like )esus 'arnabbas although the Gospel of )ohn, tries, for some reason or another to play it down and call )esus 'arnabbas $ust a JrobberK. )ohn 5I= .9 /ow 'arabbas was a robber. 7as he: 7ell the other inspired 'ible authors claimed he was a murderer and was anti +oman and caused a re olution. Did )ohn mention him being a robber $ust to try and e<plain why it was not a problem for (ilate to release him: &fter all he was $ust a petty thief, wasnt he: *o, to release him, according to )ohn, does not pose a problem, but not if he was a hardened criminal:5 4owe er (ilate saw no crime in )esus !son of %ary# and was not ready to sentence him. 'y this time it was the high priest who had sentenced him to death /o one was there and no one actually saw or witnessed what actually took place there. 3 en if there is, where is his testimony: The authors of the 'ible were not eyewitnesses and they had taken the story from others
5

&ccording to )ohn 5I=.9 abo e 'arabbas was $ust a robber, howe er %ark 5;=A and 6uke 2-=5L# claim he was a murderer, they added Insurrection and sedition. There seem to be a big discrepancy in these erses. There is a world of difference between a robber and a murderer. 'arabbas committed insurgency, rebelled against the roman go t, killed roman soldiers> )ohn claims he is $ust a robber. 4e seems to ha e an agenda for claiming 'arabbas was $ust a robber ! read further down#

22

who too were not there. Gods power works in wonderful ways, ways we cannot imagine sometimes. *omething ery crucial comes into place. For a man like (ilate who e en had to send )esus to 4erod in order not to make )udgment !who also found nothing wrong and returned him#. (ilate, a hard man who would rather get hated more by the )ews that to bow down to them. 4e actually found the Oing !)esus# of the )ews not guilty. 7hy: 1ould it be that G"D made this mans heart become weak and decide not to kill this innocent man although (ilate himself could not careless about the )ews and what they think: 1ould there ha e been outside inter ention: /o one witnessed the meeting between (ilate and )esus and e en if there were where is the e idence. 'y that time G"D could ha e already worked his wonders= Cha ter )* &+,# PPPDD B but they killed him not, nor crucified him, but the re!emblance of 1Ie!a (Je!u!) wa! ut o"er another man (and they killed that man), &and tho!e who differ therein are full of doubt!# It should be the criminal who was going to bear the brunt of getting crucified not an innocent man. & man appro ed of G"D. Fair isnt it: The (unishment for death is death, is God un$ust: 7as an innocent man going to die and a criminal to walk free: Is there )ustice in there: G"D is not un$ust. 3 en (ilate had made up his mind and it was final= 6uke 252 I will therefore chastise him, and release him. It was said that )esus was beaten so much that he was beyond recognition=

Isaiah ;2=

This translation of the Curan stating that the resemblance of )esus put on somebody else may ha e been in reference to the bible erse from Isaiah ;2 !,uoted below# where it says Jhi! a earance wa! !o di!fi%ured beyond that of any man and hi! form marred beyond human likene!!.K *ome %uslim scholars use what is called Israeliate to e<plain certain erses and the fact that )esus was belie ed to ha e been so badly beaten that his face was not recogniMable it would be easy for someone who resembles him to be taken instead of him.
!

2-

5. D)ust as there were many who were appalled at him B hi! a earance wa! !o di!fi%ured beyond that of any man and hi! form marred beyond human likene!!. 4e was chastised so badly by the +omans to please the )ews, but not killed. &nother point to bear in mind is that )esus was beaten badly in the face and was not recogniMable. &ctually later on we will see how e en after his alleged resurrection he was not recogniMed by those who knew him. *o how could any one confirm it was he on the cross: 'eing disfigured G"D could ha e made )esus look like someone else and that person to look like him. 6uke 252 I will therefore chastise him, and release him. (ilate was thinking of releasing )esus son of %ary. &ccording to the 'ible, !only according to %ark# it was tradition to ha e a feast e ery year in which (ilate releases prisoners in &mnesty= %ark 2A 5; /ow at that feast the go ernor was wont to release unto the people a prisoner, whom they would.5
%ark 2A

52 &nd they had then a notable prisoner, called 'arabbas.2 & notable prisoner he claims not a murderer or insurgent, someone who is comparable with )esus son of %ary: 'efore we go further we ha e to note too (ilates wife had mentioned that she had a dream about )esus the night before and wanted her husband not to ha e anything to do with him. I.e. causing any harm to him=
4owe er there is no e idence of this feast recorded in any other document outside of %arks Gospel. /o mention e en that a prisoner is released on any such occasion, not e en in passing. 3 en the "T does not mention anything like this for (asso er. This was made up by %ark in order to distinguish between the two sons of the father. *uddenly out of the blue there was going to be a feast and (ilate was going to be ery generous to the (eople he did not like, we are made to belie e. 4e had decided he was going to release one prisoner to make those who hated him and who he hated, happy. The funny thing here is that there were two thie es who were allegedly crucified ne<t to )esus. 7hy would (ilate want to release a hardened criminal who was an insurgent and could ha e spelt trouble for him and his roman soldiers and rather put two petty thie es to death. 4is intention was to free )esus not to ha e him killed= 2 %ark $ust mentions him as a notable prisoner, not a robber not a murderer, again playing down the insurgent, the murderer and $ust calling him a notable prisoner. &ll this gearing up for the big surprise later on.
!

2.

5L 7hen he was set down on the $udgment seat, his wife sent unto him, saying, 4a e thou nothing to do with that $ust man= for I ha e suffered many things this day in a dream because of him. 7ho would he listen to most his wife or the )ews: (ilate was ready to release )esus son of the father so he brought them in front of the people, with )esus ha ing been beaten so badly he was disfigured= %at 2A= 5A Therefore when they were gathered together, (ilate said unto them, 7hom will ye that I release unto you: 'arabbas, or )esus which is called 1hrist:5 If it was a tradition for the go ernor (ilate to release a prisoner at the time of the feast he would no ha e asked them to choose who they want to release, ha ing seen no fault in )esus son of %ary he would ha e released him without them e en asking the )ews, after all he was the Go ernor and did not need their consent. )ohn 5L= . (ilate therefore went forth again, and saith unto them, 'ehold, I bring him forth to you, that ye may know that I find no fault in him. 4ere again there is no consistency in the reports of the . Gospel writers .In order not to gi e the impression that copied each other they all ga e different accounts of what happened. "ne e ent, . different renditions by . different writers, none of them being present there to witness anything. )ohn 5I= -L 'ut ye ha e a custom, that I should release unto you one at the (asso er= will ye therefore that I release unto you the Oing of the )ews:
5

It ,uestions the mind, why (ilate would lea e two real robbers who in the end, according to the 'ible, were crucified with )esus, to choose to liberate )esus 'arabbas a hardened criminal, and insurgent, a murderer of +oman soldiers. It would ha e been a better deal for him to present one of the robbers or e en both against )esus who according to him was an innocent man and he wanted to wash his hands from the affair.*o why does he then lea e two robbers and chooses to free a hardened 1riminal. )esus howe er had done nothing wrong according to the laws of +ome, he was handed o er by the )ews to be punished 4e was accused by them that he claimed to be God or e en the son of God, something a )ew will ne er accept. (ilate was a pagan himself and belie ed in so many gods and could careless e en if )esus had claimed to ha e been another God or the son of God. That was not a criminal offence according to +oman law.

2;

&lthough the custom is mentioned but the contest is not mentioned as abo e and as from the other Gospel authors where the choice is gi en. 7hy once again did (ilate not $ust release 1hrist and finish with it: %at 2A= 5A Therefore when they were gathered together, (ilate said unto them, 7hom will ye that I release unto you: 'arabbas, or )esus, which is called 1hrist: /one of the . Gospels as I mentioned before say anything about the real name of 'arabbas. Je!u! 0arabba!. The O)@ mentions nothing about it. 5 *o when (ilate, in all . Gospels, *ays J'arabbasK in reality he was saying )esus 'arabbas. *o who do you want me to release: *aid (ilate, )esus son of the father or )esus son of the father, or as the 'ible puts it here J'arabbas, or )esus, which is called 1hrist:K 2)ust put a )esus in front of the name of 'arabbas e ery time his name appears. 7 It is like saying who would you like to me to release )ack /icholson or )ack /ichols son: %t2A= 25 The go ernor answered and said unto them, 7hether of the twain will ye that I release unto you: %r5; L 'ut (ilate answered them, saying, 7ill ye that I release unto you the Oing of the )ews: )ohn 5L= 5; 'ut they cried out, &way with him, away with him, crucify him. (ilate saith unto them, *hall I crucify your Oing: 6uke 25I &nd they cried out all at once, saying, &way with this man, There is ample e idence e en in 1hristian scriptures here as we can see that )esus !son of %ary# was not crucified.

"rigen and other 'ible %anuscripts referred to him as )esus 'arabbas as that was his real name, howe er bible translators dropped the name of )esus in reference to 'arabbas as they did not want to associate the name of their lord with an e il man. 2 7hy would he ha e to specify as abo e J)esus which is called the 1hristK if 'arabbas was only called 'arabbas. 4e had to specify or may be the bible translator specified because )esus was part of his name in order to distance )esus with )esus 'arabbas.

22

4ere again we ha e from the /ag 4ammadi 5in the Testimony of Truth we can read= $he fooli!h : thinkin% in their heart that if they confe!!, ;We are Chri!tian!,; in word only (but) not with ower, while %i"in% them!el"e! o"er to i%norance, to a human death, not knowin% where they are %oin% nor who Chri!t i!, thinkin% that they will li"e, when they are (really) in error : ha!ten toward! the rinci alitie! and authoritie!# $hey fall into their clutche! becau!e of the i%norance that i! in them# 7or (if) only word! which bear te!timony were effectin% !al"ation, the whole world would endure thi! thin% and would be !a"ed# 0ut it i! in thi! way that they drew error to them!el"e!# ### ... ,-lines #nrecoverable. ... they do not know that they will de!troy them!el"e!# If the 7ather were to de!ire a human !acrifice, he would become "ain%loriou!# /ow by this time G"Ds wonders and his will had already been e<ecuted. I am sure that e en the most de out 1hristian will agree with me that G"D can do all things. The disfigured )esus was not noticeable to any one. G"D had already changed him to look like someone else and that someone else to look like him. $he .oble 'uran Cha ter )* &+,# PPPDD B but they killed him not, nor crucified him, but the re!emblance of 1Ie!a (Je!u!) wa! ut o"er another man (and they killed that man), and tho!e who differ therein are full of doubt!# The Curan has only one ersion of the story and not three to four different ersions told by people who were not eyewitnesses. %t 25=

The /ag 4ammadi 6ibrary, a collection of thirteen ancient codices containing o er fifty te<ts, was disco ered in upper 3gypt in 5L.;. This immensely important disco ery includes a large number of primary Gnostic scriptures BB te<ts once thought to ha e been entirely destroyed during the early 1hristian struggle to define Dorthodo<yD BB scriptures such as the Gospel of Thomas, the Gospel of (hilip, and the Gospel of Truth !T43 G/"*TI1 *"1I3T8 6I'+&+8 92Q59.59#

2A

L &nd the multitudes that went before, and that followed, cried, saying, 4osanna to the *on of Da id= 'lessed is he that cometh in the name of the 6ord> 4osanna in the highest. %t 25= 5; &nd when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, 4osanna to the *on of Da id> they were sore displeased, %r 55= L &nd they that went before, and they that followed, cried, saying, 4osanna> 'lessed is he that cometh in the name of the 6ord= %r 55= 59 'lessed be the kingdom of our father Da id, that cometh in the name of the 6ord= 4osanna in the highest. )oh 52= 5- Took branches of palm trees, and went forth to meet him, and cried, 4osanna= 'lessed is the Oing of Israel that cometh in the name of the 6ord. This same man who was so glorified, that performed %iracles in the name of the lord, the same one who healed the lepers and raised the dead to life all by the will of G"D, who was hailed as the Oing of the )ews, son of Da id has now become public enemy number one, is this coincidence or what: 7hen asked who to release why did they call out= &way with this man, and release unto us 'arabbas= 8es away with the one that looks like 1hrist, who is so disfigured no one can recognise him and as for )esus son of %ary when asked by (ilate if he should release him= )oh 5I= .9 Then cried they all again, saying, /ot this man, but 'arabbas. ! not the one that G"D has already changed his face and made him look like )esus !son of the father# we want )esus 'arabbas ! son of the father#, or at least the one that looks like )esus 'arabbas and as for )esus son of %ary when asked by (ilate= 7hy, what e il hath he done: They only replied= 6et him be crucified. 6uke 2-= 25 'ut they cried, saying, Crucify him, crucify him# Crucify him, Crucify whom? (ilate still did not want to crucify an innocent man= 2I

2. 7hen (ilate saw that he could pre ail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this $ust person= see ye to it. 22 Then released he 'arabbas unto them= and when he had scourged )esus, he deli ered him to be crucified. 6ets say he released the one, who to him, looked like )esus 'arabbas and when he had scourged the one, he saw, looked like )esus he deli ered him to be crucified. 6uke 2-= 2; &nd he released unto them him that for sedition and murder was cast into prison, whom they had desired> but he deli ered )esus to their will. *o (ontius (ilate released )esus son of the father but 1rucified )esus son of the father. 7or a! I came downward, no one !aw me# 7or I wa! alterin% my !ha e!, chan%in% from form to form# And therefore, when I wa! at their %ate!, I a!!umed their likene!!# 7or I a!!ed them by <uietly, and I wa! "iewin% the lace!, and I wa! not afraid nor a!hamed, for I wa! undefiled# And I wa! ! eakin% with them, min%lin% with them throu%h tho!e who are mine, and tram lin% on tho!e who are har!h to them with =eal, and <uenchin% the flame# And I wa! doin% all the!e thin%! becau!e of my de!ire to accom li!h what I de!ired by the will of the 7ather abo"e# (/ag 4ammadi 6ibrary Jsecond treatise of *ethK# *o )esus son of %ary !son of the father# gets released into the crowd and walks off unBnoticed while )esus son of the father !'arrabas# gets punished for his crimes> murder, insurrection. 4e gets crucified. "nly fair isnt it, an innocent man walks off while the criminal gets punished for his sins. G"D is not un$ust. &t this point we will fast forward and not go through the gory details of the cruciBfiction but to a few ery important points that has to be considered here. *ome people might say Jrubbish, if it was )esus 'arabbas who was going to be crucified, would he not ha e at least said I am not )esus.K I ask you, can )esus 'arabbas say:K I am not )esus son of the fatherK, 'ut I am )esus son of the father. +emember they spoke &ramaic and 4ebrew, not 3nglish, so yelling I am not )esus 'arabbas, but I am )esus 'arabbas, they would ha e thought he had gone craMy and that was e en more reason for them not to let not to let this guy free. 2L

"nly the Gospel of )ohn seems to hold the iew that %ary the mother of )esus was present there in front of here son while he was being crucified ! we look deeper into this further. down# none of the other Gospels seem to, and there has been doubt about who the 'ible authors actually were. If the disciple )ohn wrote the Gospel and he claims to ha e been present there at the crucifiction, then why do the other gospels say that all the disciples fled: 7hy the inconsistencies: It must ha e been another )ohn altogether who was not e en present there but who was writing so many years after )esus had left the world, and was writing from what he heard others say. The Curan has only one stand o er the issue and it is clear with no inconsistencies= 1hapter .= &+,# &nd because of their saying !in boast#, D7e killed %essiah EIesa !)esus#, son of %aryam !%ary#, the %essenger of &llFh,D B but they killed him not, nor crucified him, but the resemblance of EIesa !)esus# was put o er another man !and they killed that man#, and those who differ therein are full of doubts. They ha e no !certain# knowledge, they follow nothing but con$ecture. For surely> they killed him not Gi.e. EIesa !)esus#, son of %aryam !%ary#H= &+-# 'ut &llFh raised him GEIesa !)esus#H up !with his body and soul# unto 4imself !and he is in the hea ens#. &nd &llFh is 3 er &ll(owerful, &llB 7ise. &nd the Curan is not con$ecture. /ow another important point and person comes into play here, there is the mention of )oseph of &rimathaea taking the body from the cross and burying it. I can imagine many readers here discounting this theory by saying you see )oseph of &rimathaea is proof. This here is a ery important here, as we will see. 6et us see what the bible says about him first, as not much is mentioned about him= %t 2A= ;A 7hen the e en was come, there came a rich man of &rimathaea, named )oseph, who also himself was )esus disciple= )oh 5L= -9

-I &nd after this )oseph of &rimathaea, being a disciple of )esus, but secretly for fear of the )ews, %r 5;= .- )oseph of &rimathaea, an honourable counsellor, which also waited for the kingdom of God, 6u 2;9 &nd, behold, there was a man named )oseph, a counsellor> and he was a good man, and a $ust= *o as we can see in %atthew !2A=;A )oseph, who also himself was )esus disciple# and from )ohn !5L=-I, being a disciple of )esus, but secretly for fear of the )ews,# that )oseph was a disciple of )esus.

-5

Cha ter , Who wa! Jo!e h of Arimathaea /ot one of the twel e but )oseph of &rimathaea was a secret disciple. & secret follower or belie er I can understand, but a secret disciple: )oseph, as the bible says= an honourable counselor, a rich man of &rimathaea, a good man, and a $ust, a disciple of )esus, but secretly. /ot much is mentioned in the bible about who he is apart from the fact that he owned something strange. %r 5;= 29 &nd laid it in his own new tomb, which he had hewn out in the rock= %T 2A= and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. 6u 2-= ;-Pand laid it in a sepulchre that was hewn in stone, wherein ne er man before was laid. *o let us recap for a minute, )oseph of &rimathaea, a )ew, ery rich, noble man, good, honourable counselor, $ust, a secret disciple of )esus and a man who owned something strange. 4e did not own a barn, a farm or a horse or cow or e en a forest full of trees since it would help )esus who was a carpenter but he owned his own *epulcher !gra e# dug into the rock and it was new too because the bible says= %r 5;= 29 &nd laid it in his own new tomb, which he had hewn out in the rock 6u 2-= ;-Pand laid it in a sepulchre that was hewn in stone, wherein ne er man before was laid. )o 5L= .5 Pand in the garden a new sepulchre, wherein was ne er man yet laid. -2

7hene er as 1hristians or e en nonB1hristians you read the bible do you e er ask yoursel es these following ,uestions. 7hy a sepulcher: 7as it a )ewish tradition that e ery rich man should buy his own gra e: The were no records outside of the 'ible that mentioned about this issue and as a matter of fact there was not much information about )oseph of &rimathaea in the Gospels although he was rich and influential. 7hate er is found is in the &pocrypha mainly the book of /icodemus !we will see that later#.There are 2 important ,uestions we need to ask oursel es or rather ask the 1hristians here. 5 7hy did )esus ha e or need a secret disciple: 2 7hy would this disciple own his own gra e, newly dug into a rock: The answers are clear and are found in the *criptures if only we search for them we will find them. /ow for somebody to be a secret follower where by out of fear he practices his new religion whereby nobody knows, that is understandable. %any people ha e come into Islam and out of fear of their folks they ha e kept it a secret only a bunch of friends know and thats it. 'ut a disciple works for that that religion, to preach it, to help it grow and spread the message in any way shape or form, so why was )oseph not a secret follower of )esus rather than a disciple. *ome people might not find it to be a big deal, that )esus had a secret disciple who had a gra e dug into a rock, but we will see the importance later. The Curan tells us why= 1hapter 25 &)# " you who belie eR 0e you hel er! (in the Cau!e) of All2h a! !aid 1Ie!a (Je!u!), !on of Maryam (Mary), to A"0a$4r56n (the di!ci le!)* ;Who are my hel er! (in the Cau!e) of All2h?; A"0a$4r5een (the di!ci le!) !aid* ;We are All2h1! hel er!; (i#e# we will !tri"e in Hi! Cau!e>)# *o )oseph was a disciple for a reason and because he was supposed to keep it a secret he was not going to go round spreading )esus message and healing the lepers and the blind in the name of G"D that would become too ob ious. &nd if he feared the )ews, he himself was a )ew, a ery rich and influential. It says so in the 'ible that he was. It says also that JHe u!ed hi! influence to bribe influential eo le? out of all eo le he bribed the %o"ernor# (o thi! man i! not fri%htened of bein% er!ecuted by the Jew!# He wa! influential and affluent too# Hi! --

!ecrecy of bein% a di!ci le wa! not out of fear for the Jew! but wa! all lanned#5 6uke 2;5 !The same had not consented to the counsel and deed of them># he was of &rimathaea, a city of the )ews= who also himself waited for the kingdom of God. If we, for a minute, $ust go off to a different direction and search for clues and answers we would understand the situation, let us $ust see the situation in Islam and compare notes. &t the time when the (rophet %ohamed !peace be upon him# recei ed his prophet Islam was and the %uslims who had $ust adhered to the faith were being persecuted by the (agans and the )ews "f %ecca. &mong those early %uslims who accept his message were some rich and Influential people, 4is wife Ohadee$ah for one was a ery rich trader and so was his friend &bu 'akr who declared their faith openly. Ohadee$ah ga e all her wealth to the cause of Islam and &bu 'akr used to free sla es and pay the ransom. *o they were openly promote and spreading the message of the religion that came to them. &lthough &bu 'akr together with the prophet %ohamed got beaten so badly se eral times by their enemies but their faith was no secret. There came to Islam also many strong and powerful people who were not to be messed with. (eople like "mar Ibn alBOhattab left his house armed to go and kill the (rophet %ohamed when G"D guided him to Islam, 4e was so strong and tough that when 4e came to Islam, he used to pray openly In %ecca and no one messed with him. The prophets !peace be upon him# uncle 4amMa was a hunter> he was called the lion hunter and when accepted Islam at the early stages whene er the nonB%uslims were persecuting the %uslims and 4amMa!('0T# turned up the persecutors fled. This strengthened the religion of Islam with Influence, wealth and power. *o getting back to the point of )esus and why he had a secret disciple: 4is influence and riches could ha e helped )esus spread the message had he been preaching openly. 'ut no, this disciples mission was different. The answer is simple and it is found in the 'ible itself. 6et us go back to= %at 52 -I Then certain of the scribes and of the (harisees answered, saying, %aster, we would see a sign from thee. -.

*o the )ews did not belie e he was a prophet and needed a sign a miracle to pro e he was who he claimed he was, the one sent by God to carry his message to the people. &nd clearly here if )esus had come to die and resurrect after - days he would ha e told them, that in itself would ha e been the miracle of all miracles. The man, G"D was bestowing his fa ours on by making him perform miracles, raising the dead, walking on water and healing lepers, is, himself going to die and be raised again. 7ould that not be a sign to con ince them but )esus tells them otherwise that in itself should be the miracle of all miracles= %t 52= -L 'ut he answered and said unto them, &n e il and adulterous generation seeketh after a sign> and there shall no sign be gi en to it, but the !i%n of the ro het Jona!* %t 52= .9 For as )onas was three days and three nights in the whales belly> !o !hall the (on of man be three day! and three ni%ht! in the heart of the earth# %t 52=. 6u 55=2L 6u 55=-9 mentions the same thing. /o sign but the sign of the prophet )onas for the e il and adulterous generation.

-;

Cha ter What wa! the !i%n of Jona!? &nd what made it so special that )esus mentioned it and it was going to be his be all and end all sign to the )ews )onas, one of the past prophets to cut a long story short I will not go and e<plain all that happened to )onas. 4owe er we will see where (rophet )onas after boarding a ship, found that there was a tempest and some one had to thrown o erboard, so they cast lots and )onas picked the short straw anyway when he was thrown o er board a whale came and swallowed him up. /ow (rophet )onas spend - days in the stomach of the whale &6I@3 until he was released by the whale. The point here is that )onas spent days inside the belly of the whale with no food and drink and air. The issue here is not $ust the time factor - Days. 'ut the fact that )onas came out ali e. 4e was in there ali e and he came out &6I@3, he did not die at all. This is what )esus promised his people too that his miracle would be the sign of )onas. I ha e a few Cuestions here for the 1hristian= 5. Do prophets prophecy: 2. &re their prophecies fulfilled: -. 7as )onas ali e or dead for - days in the belly of the whale: %y answers to these ,uestions are 83*. &nother Cuestion, .. Did )esus die on the cross: ;. Did )esus fulfill all his prophecies: *traight away the 1hristian will say that yes he did die on the cross. If yes then prophecy not fulfilled, then how can a prophet ha e a prophecy not fulfilled. 4e told the )ews that he would be like the prophet )onah, ali e for - days, in the heart of the earth. %t 52= .9 For as )onas was three days and three nights in the whales belly> !o !hall the (on of man be three day! and three ni%ht! in the heart of the earth# -2

(o if Jona! ! ent 3 day! A@IAB in the belly of the whale there i! no way Je!u! could ha"e been dead e"en for a !hort while# $hat would not ha"e fulfilled the ro hecy and althou%h the time factor i! not im ortant the im ortance here the !tate Je!u! wa! in, DBAD or A@IAB# If he wa! DBAD, which I am !ure a Chri!tian will ha!te to an!wer ye!, then, think carefully here, Je!u! dead no ro hecy, no !i%n of Jona!, ro hetC! word not di%nified, 9ro hecy not fulfilled# WouldnCt the Chri!tian refer to acce t that ro hecy from Je!u! wa! fulfilled rather than not# We cannot ha"e it both way! here if ro hecy i! fulfilled then Je!u! could not ha"e died on the cro!!# If Je!u! died on the cro!! then hi! ro hecy wa! not fulfilled# "ne the other hand )esus ha ing escaped e en the torture of being put on the cross, spends - full days hiding in )oseph of &rimathaeas tomb all the time A@IAB# (rophecy fulfilled, honourable prophet gets raised. The theory that some 7riters ha e put forward is that )esus was crucified and spent one day on the cross then was taken down at night and put in the *epulcher, this does not make - days it is one day and one night. I will tell you that )esus son of %ary was all the time in the *epulcher for - full days from the time )esus 'arabbas was taken to be crucified and let us look into the time factor now, if Je!u! wa! laced in the tomb on 7riday !un!et then one day i! %one he ! end! one ni%ht on the cro!!# (aturday all day and all ni%ht he wa! in the tomb, by !unri!e (unday he wa! %one# All in all if we add thi! u accordin% to the 0ible it make! / ni%ht! and & full day# .ot 3 day! and 3 ni%ht!# If we stick to this ersion that he spent Friday sunset up to *unday sunrise when he was not there, then definitely it does not make - days and - nights, thus we cannot accept that the prophecy of the (rophet )esus was not fulfilled. 7hat more like happened was that when (ilate asked who the crowd wanted freed )esus son of the father or )esus son of the father, the fact that G"D had disfigured )esus and they did not recogniMe him. &nd the one that they chose to be freed was actually )esus himself. &nd as he said=7or a! I came downward, no one !aw me# 7or I wa! alterin% my !ha e!, chan%in% from form to form# And therefore, when I wa! at their %ate!, I a!!umed their likene!!# 7or I a!!ed them by <uietly, and I wa! "iewin% the lace!, and I wa! not afraid nor a!hamed, for I wa! undefiled# And I wa! ! eakin% with them, min%lin% with them throu%h tho!e who are mine, and tram lin% -A

on tho!e who are har!h to them with =eal, and <uenchin% the flame# And I wa! doin% all the!e thin%! becau!e of my de!ire to accom li!h what I de!ired by the will of the 7ather abo"e# (/ag 4ammadi 6ibrary Jsecond treatise of *ethK# *o he would walk away in front of them knowing. /ow the *anhedrin and the (harisees could not care about 'arabbas, all they wanted was )esus dead. *o to see one who looks like 'arabbas walk past them nothing strange they $ust asked for him to be freed and they had no business with him so $ust let him go and no one was to check up on him. *o it is more credible that from then on )esus would spend the three full days and - full nights hidden in )osephs tomb. 9ro hecy fulfilled# %r 5; .- )oseph of &rimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto (ilate, and cra ed the body of )esus. 8es he asked for the body of )esus 'arabbas and ,uickly took it awayso no one can see who was really up on that cross= .2 &nd he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock. /o one was to by any wiser. )oseph of &rimathaea was a disciple and he fulfilled his mission, and this was to pro ide an e<it strategy for )esus son of %ary and hide him in the *epulcher for - days. This is why )esus had a secret disciple who owned his own tomb to help )esus that he does not get caught after escaping the crucifiction. %at 52= .9 so shall the *on of man be three day! and three ni%ht! in the heart of the earth# The sepulcher was dug out of the rock making it an enclosure $ust like the heart of the earth all closed up. 7e also ha e This ne<t statement was found as a commentary in one of the online bibles called Theopilos= The contents of this Gospel, and the e idence of ancient writers, show that it was written primarily for the use of the )ewish nation. $he fulfilment of ro hecy wa! re%arded by the Jew! a! !tron% e"idence, therefore thi! i! e! ecially dwelt u on by Matthew. !Theophilos - for 7indows %atthew 4enrys concise 1ommentary# This is e idence that the sign of )onah prophecy had to be fulfilled and it was, since the fulfillment of (rophecy was highly important. -I

/ot much else is said about )oseph of &rimathaea e<cept in the &cts of (ilate, The Gospel of /icodemus in the apocrypha, in which was said= 'ut when the )ews heard these words they wa<ed bitter in soul, and caught hold on )oseph and took him and shut him up in an house wherein was no window, and guards were set at the door= and they sealed the door of the place where )oseph was shut up. &nd actually )oseph comes out with the *tory of a $ailbreak in order to distract them from thinking )esus could still be ali e and ne er died. )oseph narrates how the $ailhouse rock took place= 2 &nd )oseph said= "n the preparation day about the tenth hour ye did shut me up, and I continued there the whole *abbath. &nd at midnight as I stood and prayed the hou!e wherein ye !hut me u wa! taken u by the four corner!, and I !aw a! it were a fla!hin% of li%ht in mine eye!, and bein% filled with fear I fell to the earth# And one took me by the hand and remo"ed me from the lace whereon I had fallen? and moisture of water was shed on me from my head unto my feet, and an odour of ointment came about my nostrils. &nd he wiped my face and kissed me and said unto me= Fear not, )oseph= open thine eyes and see who it is that speaketh with thee. &nd I looked up and saw )esus and I trembled, and supposed that it was a spirit= and I said the commandments= and he said them with me. &nd GasH ye are not ignorant that a spirit, if it meet any man and hear the commandments, straightway fleeth. &nd when I percei ed that he said them with me, I said unto him= +abbi 3lias: &nd he said unto me= I am not 3lias. &nd I said unto him= 7ho art thou, 6ord: &nd he said unto me= I am )esus, whose body thou didst beg of (ilate, and didst clothe me in clean linen and co er my face with a napkin, and lay me in thy new ca e and roll a great stone upon the door of the ca e. &nd I said to him that spake with me= *how me the place where I laid thee. &nd he brought me and showed me the place where I laid him, and the linen cloth lay therein, and the napkin that was upon his face. &nd I knew that it was )esus. &nd he took me by the hand and set me in the midst of mine house, the doors being shut, and laid me upon my bed and said unto me= (eace be unto thee. &nd he kissed me and said unto me= 0ntil forty days be ended go not out of thine house= for behold I go unto my brethren into Galilee. /ow this $ailhouse rock seems something so e<tra ordinary yet it was mentioned only in a few lines in a book of the apocrypha and history has it -L

too that it was not authentic. 1an you imagine that, the biggest $ailbreak in history and it is hidden in the apocrypha: &ccording to )oseph the four corners of the prison were raised up. That would ha e been a great miracle by itself. 'ut instead it is hidden away in the apocryphal books and I am sure most 1hristians ha e not e en seen or heard about it, why: 'ecause it most likely did not happen and if )oseph was relating it to the )ews, he was doing a great $ob in decei ing them because his $ob was to hide )esus for days and make them belie e he was dead.

.9

Cha ter D Cruci:fiction? /ow comes the moment we e all been waiting for, the apparent crucifi<ion of the )esus son of %ary. I say apparent here because (aul also backs me up on this actually in his letter to the Galatians we can see that (aul confirms the fact that the crucifi<ion was only a myth= 4alatian! 3*&:/ 8ou foolish GalatiansR 7ho has bewitched you: 'efore your ery eyes Je!u! Chri!t wa! clearly ortrayed a! crucified# I would like to learn $ust one thing from you= Did you recei e the *pirit by obser ing the law, or by belie ing what you heard: (aul here stresses that )esus was J(ortrayedK as being crucified. /ot that he was definitely crucified. It confirms the fact that someone was crucified and it was portrayed to be )esus. 'ut e en *aul of Tarsus gi es no certainty as to whether it was definitely he who was crucified. *ome other writers ha e mentioned that it was )udas who was punished for his treason and put on the cross and crucified as a punishment, others ha e said it was *imon of 1yrene who carried the cross and was later put on the cross and also if we read the /ag 4ammadi 6ibrary in the J*econd Treatise of *ethK this is what is said= 'ut in doing these things, they condemn themsel es. Ee!, they !aw me? they uni!hed me# It wa! another, their father, who drank the %all and the "ine%ar? it wa! not I# $hey !truck me with the reed? it wa! another, (imon, who bore the cro!! on hi! !houlder# It wa! another u on Whom they laced the crown of thorn!# 0ut I wa! reFoicin% in the hei%ht o"er all the wealth of the archon! and the off! rin% of their error, of their em ty %lory# And I wa! lau%hin% at their i%norance# And I !ubFected all their ower!# 7or a! I came downward, no one !aw me# 7or I wa! alterin% my !ha e!, chan%in% from form to form# And therefore, when I wa! at their %ate!, I a!!umed their likene!!# 7or I a!!ed them by <uietly, and I wa! "iewin% the lace!, and I wa! not afraid nor a!hamed, for I wa! undefiled# And I wa! ! eakin% with them, min%lin% with them throu%h tho!e who are mine, and tram lin% on tho!e who are har!h to them with =eal, and <uenchin% the flame# .5

And I wa! doin% all the!e thin%! becau!e of my de!ire to accom li!h what I de!ired by the will of the 7ather abo"e# *o we can see here clear proof from the /ag 4ammadi 6ibrary that )esus did not die on the cross but someone else. From the same source, the /ag 4ammadi 6ibrary in the &pocalypse of (eter we can read= D1ome therefore, let us go on with the completion of the will of the incorruptible Father. For behold, those who will bring them $udgment are coming, and they will put them to shame. 0ut me they cannot touch# &nd you, " (eter, shall stand in their midst. Do not be afraid because of your cowardice. $heir mind! !hall be clo!ed, for the in"i!ible one ha! o o!ed them#; 7hen he had said those things, I saw him seemingly being seiMed by them. &nd I said D7hat do I see, " 6ord: $hat it i! you your!elf whom they take, and that you are %ra! in% me? Gr who i! thi! one, %lad and lau%hin% on the tree? And i! it another one who!e feet and hand! they are !trikin%?; $he (a"ior !aid to me, ;He whom you !aw on the tree, %lad and lau%hin%, thi! i! the li"in% Je!u!# 0ut thi! one into who!e hand! and feet they dri"e the nail! i! hi! fle!hly art, which i! the !ub!titute bein% ut to !hame, the one who came into bein% in hi! likene!!# 0ut look at him and me#; If we go back again to what the bible says we see something ery interesting= %at 2A= -2 &nd as they came out, they found a man of 1yrene, *imon by name= him they compelled to bear his cross. -- &nd when they were come unto a place called Golgotha, that is to say, a place of a skull, -. They ga e him inegar to drink mingled with gall= and when he had tasted thereof, he would not drink. -; &nd they crucified him, and parted his garments, casting lots= that it might be fulfilled which was spoken by the prophet, they parted my garments among them, and upon my esture did they cast lots. Funnily enough, the erses are clear when one reads them but many 1hristians do not seem top see it. 6et us take a look at these . erses in detail. *o it says as they went out they found *imon of 1yrene and he was forced to carry the cross. Then we see that when they got a place called .2

Golgotha erse -. says they ga e him ((imon) @inegar mi<ed with Gall to drink, which he ((imon refused# and -; says they Crucified him, they 1rucified whom: It does not mention )esus here since the conte<t was about *imon carrying the cross. There is nothing at all that says it was )esus that was crucified, as matter of fact it says here that *imon of cyrene was crucified. *o we can see here again that the J*econd treatise of *ethK backs up this erse with the following= Ee!, they !aw me? they uni!hed me# It wa! another, their father, who drank the %all and the "ine%ar? it wa! not I# $hey !truck me with the reed? it wa! another, (imon, who bore the cro!! on hi! !houlder# It wa! another u on Whom they laced the crown of thorn!# 0ut I wa! reFoicin% in the hei%ht o"er all the wealth of the archon! and the off! rin% of their error, of their em ty %lory# And I wa! lau%hin% at their i%norance# Time and time again the bible pro ides the e idence for those who want to see the truth that )esus was not crucified. %ark5;= 25 &nd they compel one *imon a 1yrenian, who passed by, coming out of the country, the father of &le<ander and +ufus, to bear his cross. 22 &nd they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. 2- &nd they ga e him to drink wine mingled with myrrh= but he recei ed it not. 2. &nd when they had crucified him, they parted his garments, casting lots upon them, what e ery man should take. 2; &nd it was the third hour, and they crucified him. &gain JhimK refers to whom here: There is no reference to )esus, they caught *imon, forced JHIMK to carry the cross, They brought JHIMK to Golgotha and ga e JHIMK inegar to drink. 4ere mark says it was wine but it doesnt matter that is not the problem at the moment. Then they crucified JHIMK. &s usual )ohn gi es a totally different rendition and lea es out *imon altogether, why the difference in narrating the story, was there some doubt as to who really carried the cross and as to who really was crucified. )ohn 5L= .-

52 Then deli ered he him therefore unto them to be crucified. &nd they took )esus, and led him away. 5A &nd he bearing his cross went forth into a place called the place of a skull, which is called in the 4ebrew Golgotha= 5I 7here they crucified him, and two other with him, on either side one, and )esus in the midst. To confirm the Jwho is 4I% Jtheory, )ohn refers it all to )esus and *imon is not mentioned at all. )ohn actually claims )esus carried his cross, we see the contradictions in the . renditions. )ohn always uses the Jholier than thouK attitude where he attributes e ery thing to )esus e en thou we find that )esus did not actually say or do some of the stuff he claims. It goes on to say that it was written on his 1ross T43 OI/G "F T43 )37*. "ther renditions ha e it that it was 7ritten )esus of /aMareth Oing of the )ews. This howe er, does not pro e that it really was )esus who was crucified there. The pre ious erses were addressing the issue of *imon of 1yrene and then it continues with Jand the superscription of his accusation was written o er, T43 OI/G "F T43 )37*. J %ark 5;= 22 that that it was written o er him on the cross Oing of the )ews. *o, e en if it was written that it was the king of the )ews, it does not necessarily mean that it was )esus who was in that place. 7e can see that it was not )esus who was on that cross, it could ha e been )esus 'arabbas, it could e en ha e been *imon of 1yrene or it could ha e been )udas. 7ould we not rather it was one of these three who was humiliated and crucified instead of )esus. 7ith all the humiliation and the mockery, G"D, would not ha e let his belo ed go through this, G"D is not un$ust. For one of the greatest prophets who walked this earth to be crucified with 2 robbers on each side, is this not humiliation. 7hy was (ilate so keen on crucifying +obbers yet he let a killer like )esus 'arrabas and insurgent walk free, is that the $ustice of G"D while he allowed a Great prophet an innocent man to die. Think about it. This is why those who were present were asking the ,uestion that if he could perform %iracles how come he could not sa e himself from such a humiliation= %ark 5;= 2L &nd they that passed by railed on him, wagging their heads, and saying, &h, thou that destroyest the temple, and buildest it in three days, ..

-9 *a e thyself, and come down from the cross. -5 6ikewise also the chief priests mocking said among themsel es with the scribes, He !a"ed other!? him!elf he cannot !a"e# -2 @et Chri!t the Hin% of I!rael de!cend now from the cro!!, that we may !ee and belie"e# &nd they that were crucified with him re iled him. &s I mentioned abo e, It is narrated in the 'ible !the book of )ohn# that )esus mother %ary was in front of )esus on the cross, so any one can say that is e idence it was truly )esus who was on that cross. 'ut for a mother who had carried her child for L months, who had suffered in childbirth, she seemed ery silent when seeing the nails being dri en through her sons hands and feet. *he would ha e gone craMy and into a frenMy. /o way would a mother stand there silently and watch such punishment being meted out to here belo ed son. &ll mothers would ha e put up fight. *he would ha e e en put her life in danger in order to sa e her son. *o why was %ary silent: 7as it because he she was forewarned that it was not her son who was going to be on that cross. If G"D sent the &ngel to gi e her glad tidings of son to be born to here when no man had touched here I am he would ha e sent someone to inform her of the glad tidings that her son was not the one who would be on that cross, so she would ha e nothing to worry about. *he would ha e been informed who was in the place of her son that is why she did not take any action or say anything. &ctually at the time of dying, )esus who lo ed his mother a lot who according to the Curan (raises her in the cradle, according to the 'ible he addresses her as woman, something that somebody else would ha e called her, not her son. %ark actually, cunningly enough puts in another way in chapter 5;= .9 There were also women looking on afar off= among whom was %ary %agdalene, and Mary the mother of Jame! the le!! and of )oses, and *alome> *he is referred to here the mother of )ames the less. /ow who was $ames the less, )ames the )ust, also known as the brother of )esus, 1hristian scholars differ &s to who he really was. %any claim he was the 1ousin of )esus from %arys sister also called %ary, others say he was the half brother of )esus from )osephs pre ious wife. *o why does he not get to the point if it was %ary the mother of )esus and call a spade Ja spadeK. 7hy doe she ha e to call here the mother of )ames or as we see in the ne<t erse she is referred to as the mother of )oses. .;

.A &nd %ary %agdalene and Mary the mother of Jo!e! beheld where he was laid. 7e see in the ne<t erse too no mention of %ary mother of )esus. "ther women went to anoint him e<cept his own mother, a bit strange isnt it: 1ould it be that %ary mother of )esus ery well it was not her son that was crucified, so she neither needed to be there in front of him nor did she need to go an anoint the body of )esus 'arrabas or any body else. %ark 52= 5 &nd when the sabbath was past, %ary %agdalene, and Mary the mother of Jame!, and *alome, had bought sweet spices, that they might come and anoint him. 7e see the same thing in %atthew too but he, in one of his erses, refers to her as the other %ary. %ark 2A= 52 &nd there was %ary %agdalene, and the other Mary, sitting o er against the sepulchre. 7hos the other %ary: 7as it )esus mother, was it )amess mother, was it )osess mother who was she: 7hy would another %ary go and anoint him and not his own mother: 6uke also mentions the mother of )ames, not the mother of )esus. It is only Jholier than thouK )ohn why according to many scholars, was not the one who was the disciple of )esus but someone else suing his pseudonym, who claims )esus mother was there and she was accompanied by two other women called %ary. )ohn 5L 2; /ow there stood by the cross of Je!u! hi! mother, and hi! motherC! !i!ter, Mary the wife of Cleo ha!, and %ary %agdalene. 1unningly enough )ohn ne er mentions any other woman called %ary who goes to look for and anoint )esus. 4e only places that burden on %ary %agdalene, which I am sure would ha e been the role of a mother rather than a stranger. &nother point to bear in mind here is that although the bible all along is mentioning that other women went to anoint )esus, he himself when he meets %ary tells her not to touch him, since she is a strange woman for him and not like the 'ible wants us to belie e that she was going to anoint his naked body. *o we can deduce here without any .2

difficulty that the %ary who is claimed, in the 'ible, to ha e been near )esus at the time of his 1rucifiction was not actually his mother.

.A

Cha ter &I Je!urrection? - days had gone and prophecy fulfilled )esus had to get out of the ca e, ali e and kicking. /ow early morning on the first day of the week *unday %ary %agdalene decided to go and anoint the dead body of )esus, There ha e been many disputes about the reason why she would want to go and anoint the dead body of )esus, it was neither a 1hristian nor a )ewish tradition to do so. & body that was wrapped in so much linen how was she going to anoint it any anointing should ha e been done before the shrouding with linen. /ow we, ha e to bear in mind that if we were to belie e the Gospel of )ohn and accept that %ary %agdalene was there when the 1rucifiction took place then she knew things that others did not. &ccording to 1hristianity she too was a disciple and was close to )esus, so for her to go to the sepulcher with the intention of anointing him she must ha e known he was not dead but was hiding there. &s we ha e seen that )esus was beaten and torture prior to the trial and e<ecution. *o it is more likely she went to anoint the pains of a li ing man who was suffering from the beatings, rather than that of a dead body decayed after - days with rigor mortis. *o who actually went to the *epulcher, was %ary %agdalene alone or were there others with her and if so who: &lso there are conflicting renditions between the . gospels as to who was in the 1a e because )esus was not there any more. )ohn 29= 5 3arly on the first day of the week, while it was still dark, %ary %agdalene went to the tomb and saw that the stone had been remo ed from the entrance. %t2I 5 In the end of the sabbath, as it began to dawn toward the first day of the week, came %ary %agdalene and the other %ary to see the sepulchre. %k52 5 &nd when the sabbath was past, %ary %agdalene, and %ary the mother of )ames, and *alome, had bought sweet spices, that they might come and anoint him. 6uke 2.=

.I

59 It was %ary %agdalene, and )oanna, and %ary the mother of )ames, and other women that were with them, which told these things unto the apostles. 7ho do we actually belie e in this case, what actually took place: 7e will actually take one of the renditions here and stick to that rather than chop and change. It is amaMing how the gospel of )ohn seems to different a lot from the other -.There has been a lot of contro ersy about the Gospel of )ohn, much has been disco ered and said about it. 7e can see on religionBonline.com this interesting article, which says= $he 9roblem 9re!ented by $he $raditional Attribution to John, the (on of Kebedee The tradition that this gospel was written by the apostle )ohn can be traced back to the second century, but has been widely challenged during the last hundred years. Two difficulties in particular stand in the way of the acceptance of the tradition, the slowness and difficulty with which it became established, and the difference between the *ynoptic and the )ohannine portraits of )esus. )ustin %artyr !c. 5;9B529#, who had isited 3phesus, and who ,uotes e<tensi ely from the three synoptic gospels as from Sthe memoirs of the apostles and of those who followed them, appears to show occasional knowledge of the fourth gospel, but ne er ,uotes it directly with such an introductory formula. This is particularly striking in iew of )ustins statement that the &pocalypse was written by )ohn Sone of the apostles of 1hrist. The first acknowledgement that sur i es of )ohns authorship of the gospel is not from orthodo< but from heretical writings of the si<ties and se enties of the second century> Irenaeus !c. &.D. 5I;# knows of other heretics who re$ect the gospel. Irenaeus himself, with Theophilus of &ntioch !c. &.D. 5L9# and the %uratorian 1anon !between &.D. 5A9 and 299#, pro ides the first orthodo< witness to )ohn !Sthe apostle and Sthe disciple of the 6ord# as author of the gospel. "n the other hand there seem to ha e been 1hristians at this period, nicknamed S&logi !T antiB7ord men, also BB antiB+eason men# by their opponents, who re$ected the )ohannine authorship of the gospel and the &pocalypse, but were not generally regarded as heretics. The terms of their protest show that at that time the gospel was generally attributed to )ohn, although the fact that it .L

could be openly challenged within the 1hurch is hard to reconcile with a longBestablished belief in the authorship of one of the Twel e. There is more lots more, please read on= !http=QQwww.religionBonline.orgQshowchapter.asp:titleT;-5U1T;;.# The gospel of )ohn most 1hristians is the most important of all gospels howe er many scholars claim that the )ohn that the Gospel claims to be authored by is not the same )ohn that was actually written and referred to in the 'ible as the apostle that )esus lo ed. &lthough there are so many contro ersies concerning this gospel, I think it would be more than appropriate to look into this Gospel !)ohn# and ,uote some erses from it, as some of the clues and answers lie in there. &nd since )ohn is claiming to be the eyewitness gospel of the . !as 1hristians seem to proclaim# there are many things we can deduce from his gospel. *o at this point in time we see %ary %agdalene heading to the *epulcher to anoint )esus and as we can see she is not alone howe er the Gospel of )ohn does not mention any body else with her, so let us stick to that ersion of the story for now. *o according to )ohn she went there and found )esus was not there, the ca e was open the stone rolled away from the entrance= )ohn 29= 5D/ow on the first GdayH of the week cometh %ary %agdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb.D *o %ary %agdalene runs to tell the others= )ohn 29= 2D*he runneth therefore, and cometh to *imon (eter, and to the other di!ci le whom Je!u! lo"ed, and saith unto them, They ha e taken away the 6ord out of the tomb, and we know not where they ha e laid him.D Interestingly enough 1hristians claim that the Gospel of )ohn was written by )ohn the Jdisciple whom )esus lo edK. 7hy does he then refer to himself in the second person here and other places: *o at the time (eter and the belo ed )ohn went into the sepulcher there was no one else there as far as )ohns gospel has it not e en )esus. /o angels and no guards so any one could walk in freely and walk out freely too. *o after they had left it was %ary who saw the two angels, who had not manifested themsel es to )ohn the alleged author and (eter but had suddenly appeared to %ary %agdalene. ;9

55 'ut %ary stood without at the sepulchre weeping= and as she wept, she stooped down, and looked into the sepulchre, 52 &nd seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of )esus had lain. &nd they spoke to her, but not to (eter and the "ne )esus was supposed to ha e lo ed so much. They decided to wait for the disciples to go then manifest themsel es to %ary %agdalene only it says abo e she $ust stooped down and looked into the ca e and saw them, howe er )ohn and (eter went in and saw nothing. &ccording to the other renditions, the angels told the other women too who were with %ary at the time they went to the ca e and they e en told them to tell the others so according to the other gospels e ery one else knew about these angels and were told )esus has risen. "nly the Gospel of )ohn does not mention this. 5. &nd when she had thus said, she turned herself back, and !aw Je!u! !tandin%, and knew not that it wa! Je!u!# *o )esus was behind her, he suddenly made an apparition behind her, he too let )ohn !his belo ed Disciple# and peter lea e and allowed %ary %agdalene to see him. 7hat about the other 2 to - women that %att, %ark and 6uke say were with her, did they not see )esus: /ow we ha e reached a ery interesting point in this story.

;5

Cha ter && $he %ardener 5; )esus saith unto her, 7oman, why weepest thou: 7hom seekest thou: (he, !u o!in% him to be the %ardener, saith unto him, *ir, if thou ha e borne him hence, tell me where thou hast laid him, and I will take him away. 7hy would she suppose that )esus, her 6ord, her teacher, who she knew ery well, was a gardener: Do gardeners look e<tremely different from any body else> do they get disfigured so no one notices them: Do they wear masks or at least did they do in those days: If I ask my son what he wants to be when he grows up and he says he wants to be a gardener, would I ha e to worry that he will not look the same, that his mother and I will not notice him any more: 7ould he ha e to disguise himself when he does any gardening: If I decide to de ote some of my time in doing my garden would my wife think I am a total stranger: The answer is clear /". There had to be a way for $ohn to e<plain that no one recogniMed him because G"D had changed his appearance. "f course )ohn would not come out with it as the Curan puts it= Cha ter )* &+,# PPPDD B but they killed him not, nor crucified him, but the re!emblance of 1Ie!a (Je!u!) wa! ut o"er another man (and they killed that man), and tho!e who differ therein are full of doubt!# 4e tries in some way or another to e<plain that )esus did not look the way he was before where his disciples recogniMed him, now he had changed appearance and e en his closest disciples did not recognise him.'ut $ohn does not attribute this great act of changing him completely to a point of him being unnoticeable by those close to him, as an act of G"Ds mighty power. )ohns attempt in showing )esus had changed and did not look the same can be backed up with the erse from the *econd Treatise of *eth, /ag 4ammadi 6ibrary= 7or a! I came downward, no one !aw me# 7or I wa! alterin% my !ha e!, chan%in% from form to form# And therefore, when I wa! at their %ate!, I a!!umed their likene!!# 7or I a!!ed them by <uietly, and I wa! "iewin% the lace!, and I wa! not afraid nor a!hamed, for I wa! undefiled# And I wa! ! eakin% with them, min%lin% with them throu%h ;2

tho!e who are mine, and tram lin% on tho!e who are har!h to them with =eal, and <uenchin% the flame# And I wa! doin% all the!e thin%! becau!e of my de!ire to accom li!h what I de!ired by the will of the 7ather abo"e#( /ag 4ammadi 6ibrary Jsecond treatise of *ethK# It is clear as we can see that the person who seemed to be )esus on the cross could not ha e been him because as we can see abo e in )ohn 25=5; that he was standing with %ary %agdalene and she did not recognise him so, it could ha e been anyone on the cross made to look like him. 4is own disciples who left him and fled !remember# did not see the procedure where the changes in him took place. The wonder of G"D had worked it wonders and e en those close to him were not able to tell the difference. /ow %atthew tells another tale, he needs to preach the message that )esus was G"D and was worshipped so he says in his Gospel= %att 2I= L &nd behold, )esus met them, saying, &ll hail. &nd they came and took hold of his feet, and worshipped him. "ther interesting points we can gather from this are, according to the Gospel of )ohn !whose &uthorship raises doubt# )esus met no one e<cept %ary %agdalene, who at first did not e en recogniMe him, had he not spoken she would not ha e known it was him. %att claims they all saw him, took hold of his painful feet, which the nails had been inserted in and worshipped him. %ark pro es the point I made abo e that no one recogniMed him e en when he walked with them since in his Gospel he says= %ark 52 &/ &nd after these thin%! he wa! manife!ted in another form unto two of them, as they walked, on their way into the country. 6uke 2.: 5- &nd, behold, two of them went that same day to a illage called 3mmaus, which was from )erusalem about threescore furlongs. 5. &nd they talked together of all these things which had happened. 5; &nd it came to pass, that, while they communed together and reasoned, )esus himself drew near, and went with them. 52 'ut their eyes were holden that they should not know him. ;-

5A &nd he said unto them, 7hat manner of communications are these that ye ha e one to another, as ye walk, and are sad: 5I &nd the one of them, whose name was 1leopas, answering said unto him, &rt thou only a stranger in )erusalem, and hast not known the things which are come to pass there in these days: 5L &nd he said unto them, 7hat things: &nd they said unto him, 1oncerning )esus of /aMareth, which was a prophet mighty in deed and word before God and all the people= 29 &nd how the chief priests and our rulers deli ered him to be condemned to death, and ha e crucified him. %ark from there goes on another tangent of talking in tongues and so on. /ow 6uke e en puts it better, when he appeared to them, they thought they had seen a ghost, 'ecause rumours had been going round that )esus was crucified, and was therefore dead no one was there to see anything else so= 6uke 2.= -2 &nd as they spake these things, he himself stood in the midst of them, and saith unto them, (eace be unto you. 3, 0ut they were terrified and affri%hted, and !u o!ed that they beheld a ! irit# %ary %agdalene thought he was a gardener, at least she did not think he was a ghost unlike the others they had to be reassured that he was not a spook, he had to show them he was flesh and bones= -I &nd he said unto them, 7hy are ye troubled: &nd wherefore do ,uestionings arise in your heart: -L *ee my hands and my feet, that it is I myself= handle me, and see> for a ! irit hath not fle!h and bone!, as ye behold me ha ing. .9 &nd when he had said this, he showed them his hands and his feet. /ow a ery good point to note here he showed them his hands and feet to reassure them he was ali e and not dead, he did not say look at the holes in my hands and feet, had he been pierced with nails in his hands and feet, e en after three days he would ha e been in pain and not able to walk to them it mentions nothing at all here and else where that they actually saw the nail holes on his hands and feet. ;.

"k, in brief, )esus tells %ary to assemble the others etc and he goes to meet them, one time, they ha e no problems in recogniMing him !according to Dear )ohn#. &ll 'ut doubting Thomas is there and then he comes back after I days now to find Thomas there. )ohn 25= 2A Then saith he to Thomas, +each hither thy finger, and see my hands> and reach hither thy hand, and put it into my side= and be not faithless, but belie ing. &gain he does not say J*ee the holes in my hand and feetK, he says see my hands and feet, i.e. I am human not a ghost and I am ali e, belie e that I did not die. 4eb L= 2A &nd as it is appointed unto men once to die, but after this the $udgment 3 en 1hristian scholars ha e raised doubt o er the doubting Thomas erse abo e. $he .oble 'uran Cha ter )* &+,# PPPDD : but they killed him not, nor crucified him , but the resemblance of EIesa !)esus# was put o er another man !and they killed that man#, and tho!e who differ therein are full of doubt!# /ow another point to raise here is, before he comes back again and meets Thomas, the first meeting he had with them. The Gospel according to 6uke says= 6uke 2.= .5 &nd while they still disbelie ed for $oy, and wondered, he said unto them, Ha"e ye here anythin% to eat? .2 And they %a"e him a iece of a broiled fi!h# .- And he took it, and ate before them. @ery interesting, what we can deduce from these three erses is that= 1- (esus as#s for food' dead peop"e do not eat' he $as hiding a"i,e in the ca,e for 3 da&s 7remem%er the sign of (onas8 and he $as fasting' an act that he did occasiona""&' no$ he $as star,ing2- Those $ho c"aim (esus $as 92:' 92: does not as# his Creation for food' he is the )ustainer' and as $e see in the ,erses that fo""o$ that he too# the food and AT;-92: does not eat3- (im /ishop 7a Christian authorit& of note8' in his %oo# <The :a& Christ :ied'< gi,es the dimensions as 5 feet $ide %& 3 feet high %& 15 feet ;;

deep' $ith a "edge or "edges inside 7 Ahmed :eedat =ma& A""ah ha,e merc& upon him>8 /o he was like insi*e a single ,bo0 room. where he was able to move an* even stretch his legs for - *ays, the only thing he *i* not have m#st have been foo*. 4e goes off again and reappears to them a third time while they are fishing= )ohn 25= 5 &fter these things )esus shewed himself again to the disciples at the sea of Tiberias> and on this wise shewed he himself. 2 There were together *imon (eter, and Thomas called Didymus, and /athanael of 1ana in Galilee, and the sons of ?ebedee, and two other of his disciples. ) 0ut when the mornin% wa! now come, Je!u! !tood on the !hore* but the di!ci le! knew not that it wa! Je!u!# + $hen Je!u! !aith unto them, Children, ha"e ye any meat? They answered him, /o. This here again pro es the abo e point that before he was to be raised up to his lord, indefinitely, ('uran) Cha ter )* &+-# 'ut &llFh raised him GEIesa !)esus#H up !with his body and soul# unto 4imself !and he is in the hea ens#. &nd &llFh is 3 er &ll(owerful, &ll7ise, he was to be unnoticeable by e en his own disciples. (eter and e en doubting Thomas, who was supposed to ha e met him a while before that, did not recognise him, e en his fa ourite, belo ed disciple )ohn. In order to be sure it was him they would only ha e to look at his hands and feet, if the holes were there !or what would ha e started to heal but wounds or the scars would ha e remained# then definitely it would ha e been )esus. *o how can any one else guarantee that it was definitely )esus who was on that cross when he appeared to them - times and they did not recogniMe him only after he spoke they recogniMed his oice. &gain he asked them for food. &ll this is there to show people clearly, for those who want to see that he was not G"D and also that he was not crucified. &mple e idence is there we $ust ha e to want to see it. ;2

J )esus saith unto them, 1ome GandH dine. &nd none of the disciples durst ask him, 7ho art thou: knowin% that it wa! the @ord# The other problem that comes out of this is the fact that, %ary %agdalene was the one who allegedly saw )esus and spoke to him after his alleged crucifi<ion. The )ews of ancient time did not gi e any credence to the words of women or two or three. There word was not accepted as e idence. 'art 3hrman 'ible scholar of high repute and many years of e<perience confirm this in his debates Jwas )esus resurrectedK, so if women did not ha e a say , they were not gi en credence then how do we belie e that it was only women who first saw )esus and then told the other disciples. Then there is another problem it is also reported that some of the disciples did not like %ary %agdalene, since it is written that )esus was somewhat intimate with here and the disciples were not happy at all. *o how were they going to belie e here testimony: The bible says 1 Timothy 2:11-15:"A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent..." (NIV From the Second Temple period, women were not allowed to testify in court trials. They could not go out in public, or tal to strangers. !hen outside of their homes, they were to be doubly "eiled. "They had become second-class Jews, e cluded from the worship and teachin! of "od, with status scarcely above that of slaves." 1 Their position in society was defined in the #ebrew Scriptures and in the interpretation of those scriptures. (www.religioustolerance.org$

;A

Cha ter &/ A ca!e for I!aiah +3 %ost 1hristians, when confronted with the issue of the crucifi<ion, use the "ld Testament in order to $ustify that the ancient scriptures and ancient prophets ha e prophesied the coming of )esus and his death. The erses in Isaiah ;- are used to $ustify that )esus was the one mentioned. 4owe er when we look carefully into this issue we find that it is not the case. First of all, most 1hristians when they refer to the original bible think of the Greek *eptuagint as the original. The *eptuagint was written in Greek and both the early prophets and (rophet )esus did not speak Greek but 4ebrew and &ramaic. *o why go to the Greek translation for answers when they lie in the "riginal 4ebrew and the &ramaic: Translators often translate documents in ways they understand them although they may not mean e<actly what the translator thinks they do. First of all let us look into the &ramaic, where we see that the translation and the real deal differs substantially. In his 'ook J 'eing like the teacherK +amaMan ?uberi on page ., shows the &ramaic 'ible compared to the 3nglish which, after ha ing been translated from the &ramaic to Greek and then to 3nglish we can see there is a difference in the word used and a difference in meaning. 7inally, before Je!u! de art! from thi! Barth, he lea"e! behind !omethin% which can only be under!tood if read in hi! nati"e ton%ue, Aramaic# In )ohn 5.=2A, we read= (eace I lea e with you, my (way of) eace I %i"e unto you# ,/hlama shaba( ana lakoon, /hlama *eelee yaheb ana lakoon. )esus seems to ha e established a way of life here, basically to surrender oneself to G"D .4e tells his people that he gi es them J(eaceK !shlama#, but his own way of J(eaceK. 7hat does this e<actly mean: If you read further into the erse, he continues and says, not as the $or"d gi,es it to &ou' %ut on"& as I gi,e it to &ou. 7hat was the real need to say this: 4es trying to reinforce the religion he came with, pure monotheism, the 1hristB 6ike religion where total submission to Gods 7ill e<ists. There are two commentaries of the word *hlama !peace#K in this erse which I came across that I would like to present. "ne of the comments comes from an &ssyrian 'ible scholar whose nati e language was &ramaic, and the other ;I

is from a 'ishop from the 1hurch of the 3ast. They say= !$ran<uility, that 9eace which i! under and in accordance to 4odC! Will#5) !3nlightenment From &ramaic, *elected (assages From The Ohaboris %anuscript, by *adook De %ar *himun, &rchdeacon# !$he 9eace which cau!ed them to !urrender them!el"e! to 4odK !/ew Testament 6ight, George %. 6amsa, 1opyright V 5L2I by /ina *habaM, page 5.5#!Being like the teacher1 2ama3an 4#beri age 5. The point I am trying to make here is that )esus in the &ramaic was saying that he has brought and will lea e his people with a way of life that he calls J9eaceK ,/hlama in &ramaic# in other words translated in 3nglish as Jtotal submission to the will of one G"DK that is the way of life. &fter being translated into Greek and then 3nglish, Jpeace, Jhere does not ha e the meaning total submission to G"D. If you ask any 1hristian he would say, $ust peace of mind, peace and lo e, JFlower (owerK but nothing at all to do with *ubmission to G"D, e en though the e<planation abo e from 2 1hristian scholars confirm what it really means. *cholars of the translated bible prefer to gi e it the translators meaning= 6hat eace will only come when the age to come beg#n with 7es#s is #shere* onto earth in its f#llness. 7es#s8 eace is well'being. Even in the mi*st of conflict an* ersec#tion the eace of Christ can g#ar* #s ,see Phili ians 5!9.. :hen one is foc#se* on the ;ather8s will an* is s# remely confi*ent that <is will will be *one one can live thro#gh any circ#mstances with a sense of well'being. 6he worl* offers no s#ch eace. 6he gift of eace is the real reason that we nee* not be tro#ble* an* verse =9 re eats the comman* of verse >, ?/to letting yo#r hearts be tro#ble*.?, htt !""www.creso#rcei.org"biblest#*y"bb@ohn>9.html. *o we can see here how the translators ha e changed the meaning of the word into what they wanted the reader to understand it as. This is not $ust the only case we can see this in many other cases and this is where the mistranslation of Isaiah ;- among others, comes in. 7hen we look into 1hristian and )ewish scholars seem to differ on the meaning of Isaiah ;-.7hen one needs to find the truth, one needs to go to the source the proper source and Greek is not the proper source of the "T not e en the /T, )ust like the Curan was originally re ealed in &rabic and ;L

to find the answers one does not look into a *panish translation, that was translated from the 3nglish, that in turn was translated from the &rabic. *o let us go to the source, who best e<plain the 4ebrew bible than )ewish scholars. 6et us look at what a few scholars, )ewish and 1hristians say about Isaiah ;-. "n his website from 'et 3met ministries Pastor Craig M. Lyons M.Div. %entions, concerning translation of the bible into Greek.

http://faithofyeshua.faithweb.com.
A Christian must be fully aware that basically the Old Testaments in our Christian Bibles come from this Septuagint and the Gree translations and not the !ewish "asoretic #ebrew te$ts long re%ered by the &abbis and the !ewish people. $hu! the roblem confrontin% Chri!tendom i! that of Jewi!h teLt! which read com letely different in the Jewi!h 0ible when com ared with the !ame teLt! in the !u o!edly 4reek tran!lation of them and the Chri!tian1! Gld $e!tament# "ther scholars said about the translation of the /T=
C.D.F. Moule, in The Birth Of The New Testament, records for us on page 59 that the ree! translation of the "ewish #criptures is 'a

wildly

inaccurate translation.'
C.D.F. MO$%&

'elow we can see in this table the difference in translations between the O)@ translated from Greek to 3nglish and the )ewish bible translated from the 4ebrew= note the *ubstantial difference in meaning.

29

,er e -./-

(ing !ames )ersion Translation &ut he !a !ounded for our tran gre ion , he !a %rui ed for our ini0uitie / the cha ti ement of our peace !a upon him1 and !ith hi tripe !e are healed. (1) All !e li$e heep have gone a tray1 !e have turned every one to hi o!n !ay1 and the 234D hath laid on him the ini0uity of u all.

!ewish Translation from the #ebrew &ut he !a pained %ecau e of our tran gre ion , cru hed %ecau e of our ini0uitie 1 the cha ti ement of our !elfare !a upon him, and !ith hi !ound !e !ere healed. 5e all !ent a tray li$e heep, !e have turned, each one on hi !ay, and the 2'rd inflicted upon him 6or, accepted hi prayer for7 the ini0uity of all of u . *e !a oppre ed, and he *e !a oppre ed, and he !a afflicted, yet he opened !a afflicted, yet he !ould not not hi mouth/ he i %rought open hi mouth1 li$e a lam% to a a lam% to the laughter, the laughter he !ould %e and a a heep %efore her %rought, and li$e a e!e that i hearer i dum%, o he mute %efore her hearer , and openeth not hi mouth. (8) he !ould not open hi mouth. *e !a ta$en from pri on and <rom impri onment and from from :udgment/ and !ho hall :udgment he !a ta$en, and declare hi generation; for he hi generation !ho hall tell; !a cut off out of the land of <or he !a cut off from the the living/ for the land of the living1 %ecau e of tran gre ion of my people the tran gre ion of my !a he tric$en. people, a plague came upon them.

ISAIAH 53:5
Isaiah 53:5 But he was pained because of our transgressions, crushed because of our iniquities; the chastisement of our we fare was upon him, and with his wounds we were hea ed! Isaiah 53:5"#$%& But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are hea ed!

25

6here are significant *ifferences between the two translations. ;irst is the roblem of the e0 ressions %ecause of ,7ewish ren*ition. an* for ,A7B ren*ition., which are not interchangeable in the conte0t of this verse. 6he 7ewish ren*ition relates that the servant was h#rt *#e to the sinf#l acts of the ,Gentile. nations, i.e., the ca#se was the behavior of the ,Gentile. nations against the servant, an* the effect was his being h#rt. 6he Christian ren*ition attem ts to convey the message that the servant vicario#sly took on the sins of the eo le, which ca#se* him, an* not them, to bear the conse(#ences. +n other wor*s, the servant took on the ini(#ities of others an*, thereby, ca#sing their sins to be e0 iate* thro#gh his s#ffering. 6his, of co#rse, is *iametrically o ose* to the teachings of the <ebrew , where ,h#man. vicario#s atonement is strictly forbi**enC every erson is res onsible for his or her own sins ,e.g., E0o* -=!->'--C D#m -E!--C De#t =5!>$C = Ags >5!$C 7er ->!=FG-% in Christian BiblesHC E3ek >I!5,=%C Ps 5F!9'I.. /econ*, in the closing hrase of the verse, a change in tenses occ#rs in the A7B relative to the 7ewish translation. 6he A7B has ? ? $e are hea"ed ??, while the in the 7ewish translation we fin* ?? $e $ere hea"ed ??. 6he a lication of the root verb, , rapha., @toA hea", is common in the <ebrew Bible. <owever, the hrase ,nirpa-"anu. is an i*iomatic e0 ression that occ#rs only once, at +saiah E-!E. 6he first wor* in this hrase, ,nirpa., is the -r*' erson, sing#lar, masc#line, ast tense con@#gation of the root verb in the niphBa" stem ,a assive constr#ct., giving it the meaning @heCitA $as hea"ed. 6he secon* wor* in the hrase is ,"anu., meaning toCfor us. 6h#s, the literal translation of the hrase ,nirpa-"anu. wo#l* be @itA $as hea"ed for us, referring to an illness, an* from which the i*iomatic e0 ression that means $e $ere hea"ed was forme*. ;inally, the A7B an* the 7ewish translations *iffer on the way the ren*er a term that *erives from the <ebrew wor* ,ha,urah.>G>H. 6he A7B ren*ers it as a stripe , l#ral, stripes., meaning a %"o$ or a stro#e ,as from a whi .,
5

22

while the 7ewish translation ren*ers it as a $ound , l#ral, $ounds.. (www.messiahtruth.com# Table and commentary courtesy of www.messiahtruth.com 4ere we see another e<planation from www.$ewsfor$udaism.org 6he 7ews for 7#*aism analysis of +saiah E- makes these a**itional oints abo#t translation! in verse five, rather than ?he was wo#n*e* for o#r transgressions, he was br#ise* for o#r ini(#ities,? the refi0 ?mem? means ?from,? not ?for?, i.e. the s eakers of the verse h#rt the servant, not that he was #nishe* by G'* as a s#bstit#te for them. +n verse >>, the <ebrew ?yats*eek? means ?will make @#st? ,by bringing the 6orah., not ?will @#stify ,someone8s sins by taking their #nishment..? &s we can see that when we go back to the source, in the original language of 4ebrew, not some translation of a translation, the meaning is altered to suit what the translator belie es. *o from this we can see that any other prophet before the )esus did not preach the cruciBfiction, nor did )esus and those who )esus officially appointed to succeed him after his departure preach it. )ames the )ust !also known as the brother of )esus# who was the high priest of the )erusalem temple, who )esus left behind to officially carry his message further, did not preach it and neither the early 1hristians. It definitely did not come from Isaiah as we can see abo e. *o who and where did it come from: I think one who reads the 'ible and knows 1hristianity well does not ha e to be a rocket scientist to see where and from who this concept came from.

2-

Cha ter &3 Where did the the conce t of the cruci fiction come from* &lthough most of the learned 1hristians acknowledge and accept that the bible was not written by one particular person at one particular period in time, and that )esus was not the actual founder of modern day 1hristianity but *aul of Tarsus &O& *t (aul was, most of the common, unlearned 1hristians hope to belie e the contrary. They ha e been made to belie e that like the Curan, that the 'ible was written at one period of time while the prophet was still ali e. 4owe er if we look into 1hristian history and scriptures we see that they were written by se eral unknown authors, o er a long period of time, we also see that the teachings of )esus ha e been left far behind and the teachings of *aul of Tarsus, known to e ery one as *t (aul, has taken precedence. %ost unlearned 1hristians would dispute the fact that (aul changed the "riginal teachings of )esus and made his own ersion called 1hristianity that he himself con erted to. Who wa! (aul of $ar!u!* *aul of tarsus, !born 59 13 and died A9 13#, born a +oman citiMen but originally a )ew, from the Tribe of 'en$amin. 4e was related to 4erod. 4e was not a (alestinian )ew, as was )esus and his followers. (aul was a 4ellenist or Diaspora )ew. 4e was a (harisee, from the same (harisees who )esus always reprimanded and the same (harisees that wanted )esus dead. (hilipians-= ; 1ircumcised the eighth day, of the stock of Israel, of the tribe of 'en$amin, an 4ebrew of the 4ebrews> as touching the law, a (harisee !O)@#H (aul was a )ew when he needed to be one and roman when he needed to be one. 4e says so in his gospel= 1orinthians L* /I://* $o the Jew! I became a! a Jew, in order to win Jew!? to tho!e under the law I became a! one under the law :: thou%h not bein% 2.

my!elf under the law :: that I mi%ht win tho!e under the law# $o tho!e out!ide the law I became a! one out!ide the law BB not being without law toward God but under the law of 1hrist BB that I might win those outside the law. To the weak I became weak, that I might win the weak. 7ith his roman citiMenship he was free to mo e around and go where he wanted and say what he wanted and e en gets the protection of the roman soldiers. 4e was working for the +omans= &c 22= 2I &nd the chief captain answered, 7ith a great sum obtained I this freedom. &nd (aul said, 'ut I was free born. *aul had ne er met with )esus while )esus was on this earth> as a matter of fact he was killing those who followed the true message of )esus 1hrist= &ctsI= - &s for *aul, he made ha ock of the church, entering into e ery house, and haling men and women committed them to prison. &cts I= 5 &nd *aul was consenting unto his death. &nd at that time there was a great persecution against the church which was at )erusalem> and they were all scattered abroad throughout the regions of )udaea and *amaria, e<cept the apostles.!O)@# &cts L= 5'ut, *aul, yet breathing threatening and slaughter against the disciples of the 6ord, going unto the 4ighBpriest, 2 asked from him letters for Damascus, unto the synagogues> to the end that, if he should find, any, who were of The 7ay, whether men or women, he might bring them, bound, unto )erusalem. For more details on (auls persecution of the followers of the true message of )esus, and more about (aul, please read my article called Jthe ision that changed the futureK, you will find it on the internet, by doing a search on the title. &fter )esus left this earth he claimed to ha e seen him in a ision on his way to Damascus and that )esus made him an apostle. 4e then changed his name to (aul and con erted to what is called 1hristianity today. That ision is described in detail to in my articleK the ision that changed the futureK, in 2;

which we can see that those who he claimed were his eye witnesses, were no eye witnesses at all since according to (aul they saw nothing and heard nothing. In three different renditions of the same e ent - different stories are told and all - contradict the fact there were eyewitnesses to that e ent. 3 en *aul of tarsus had a blinding eye disease !"pthalmia# that he was not able to see properly and there was no way he could ha e seen anyone in front of him that clearly, especially, a ray of light. 7hen he heard the oice he called out Jmy lordK. 4e did not know )esus, did not meet nor e en speak to him. *o how he was sure when he heard the oice that it was )esus: 6ike I mentioned abo e the people he claimed saw and heard )esus did not see nor hear anything. 4e says it himself in the book of &cts. *o how can we now take his words as truth when he e en says in his letter to the +omans: +omans -* , If through my lies Gods truth abounds to 4is glory, why am I still being condemned as a sinner: 4e confesses that he lied about G"Ds word, so do we take his Gospel as truth 4ere we see what )ames reminded (aul of in &cts. &c 25= 25 &nd they are informed of thee, that thou teache!t all the Jew! which are amon% the 4entile! to for!ake Mo!e!, saying that they ought not to circumcise their children, neither to walk after the customs. 3 en western writers do not gi e (aul a Gold star and most educated and learned person can conclude that (aul was the true founder of what we call today, J1hristianityK. /ot )esus. ?:hen + t#rn back to st#*y the life an* teachings of 7es#s it seems that Pa#l has not only been an im ortant infl#ence on Christianity, b#t that in a very real sense he was its fo#n*er. <e co#l* be calle* the first Christian? ,&rmstrong, 6he ;irst Christian, >=, >-.. More recently Ge3a Bermes comments in 7es#s an* the :orl* of 7#*aism, . E$'E9, that ?little by little, the Christ of Pa#line theology an* his Gentile ch#rch took over from the holy man of Galilee.

22

(aul did not ha e a ery good reputation at all, being the "ne who supposedly took o er after )esus and is known as the real founder of 1hristianity, look what 1lement of &le<andria has to say about him= Cha ter @MM# : $umult Jai!ed by (aul# ;And when matter! were at that oint that they !hould come and be ba ti=ed, !ome one of our enemies, enterin% the tem le with a few men, be%an to cry out, and to !ay, NWhat mean ye, G men of I!rael? Why are you !o ea!ily hurried on? Why are ye led headlon% by mo!t mi!erable men, who are decei"ed by (imon, a ma%ician? 1While he wa! thu! ! eakin%, and addin% more to the !ame effect, and while Jame! the bi!ho wa! refutin% him, he %egan to eDcite the peop"e and to raise a tumu"t# !o that the eo le mi%ht not be able to hear what wa! !aid# $herefore he %egan to dri,e a"" into confusion $ith shouting, and to undo what had been arran%ed with much labour, and at the !ame time to re roach the rie!t!, and to enra%e them with re"ilin%! and abu!e, and, "i#e a madman' to eDcite e,er& one to murder, !ayin%, NWhat do ye? Why do ye he!itate? Gh !lu%%i!h and inert, why do we not lay hand! u on them, and ull all the!e fellow! to iece!? 1When he had !aid thi!, he fir!t, !ei=in% a !tron% brand from the altar, !et the eLam le of !mitin%# $hen other! al!o, !eein% him, were carried away with like readine!!# $hen en!ued a tumult on either !ide, of the beatin% and the beaten# Much blood i! !hed? there i! a confu!ed fli%ht, in the mid!t of which that enem& attac#ed (ames' and thre$ him head"ong from the top of the steps? and !u o!in% him to be dead, he cared not to inflict further "iolence u on him#; +t has also been sai* that Pa#l sei3e* a firebran* an* beat 7ames, the high riest, on the hea* till he o ene* his sk#ll an* kille* him. :hat followe* was the fall an* *estr#ction of the tem le of 7er#salem. ;ollowing this /a#l change* his name to Pa#l. *o this is ery interesting her to see how the one who claimed to ha e seen )esus in a ision and who )esus apparently made an apostle, was the same one who came to the temple and kills )ames the one )esus ordained was going to take o er after him as the 4igh priest of the temple. 8ou see here how 1lement refers to him as Jone of our enemiesE, *aul of Tarsus &.O.& (aul, the one who was supposedly appointed by )esus to be a disciples is 2A

referred to here as one of the enemies. This is serious. *o we can see here that (aul was out to destroy )esus true message and replace it by that of his own. This is why he and )ames ne er saw eye to eye. 4e was adding things into the Doctrine that was not part of )esus teachings and the 1rucifi<ion and resurrection was one of them. (auls teachings did not e<actly compare with that of )ames and in the 4omilies clement says= ?O#r Lor* an* Pro het, who has sent #s, *eclare* to #s that the Evil One Gthat is, 8the Devil8H, having *is #te* with him for forty *ays, b#t failing to revail against him, romise* that he wo#l* sen* & ostles from among his s#b@ects to *eceive them. 6herefore, above all, remember to sh#n &DJ &PO/6LE, 6E&C<E2 O2 P2OP<E6 :<O DOE/ DO6 &CCK2&6ELJ COMP&2E <+/ 6E&C<+DG :+6< 7&ME/...an* this, even if he comes to yo# with recommen*ations,? ,non'canonical 8<omilies of Clement8 >>.-E, Peter reaching at 6ri oli.. This seems to fit (aul like a glo e since )ames reprimanded him on many occasions for the changed he was making, he preached that man should only 'elie e in )esus and not the works as he says in his letter to the Galatians 2=52 Onowing that a man is not $ustified by the works of the law, but by the faith of )esus 1hrist, e en we ha e belie ed in )esus 1hrist, that we might be $ustified by the faith of 1hrist, and not by the works of the law= for by the works of the law shall no flesh be $ustified= 4e introduced the concept that all you must do to be sa ed is to belie e in )esus 1hrist, it was not )esus who preached this and neither was it from those who were officially mandated by )esus to take o er. &cts 52= -9 &nd brought them out, and said, *irs, what must I do to be sa ed: -5 &nd they said, 'elie e on the 6ord )esus 1hrist, and thou shalt be sa ed, and thy house. 4e e en claimed that those who follow the works under the 6aw That )esus came to Fulfill, and not destroy were cursed. For him there was only one law, his law his gospel. Ga -= 59 For as many as are of the works of the law are under the curse= for it is written, 1ursed is e ery one that continueth not in all things, which are written in the book of the law to do them. 2I

In contrasts to the self imposed apostle who e en the disciples were afraid of because they did not know (aul was an apostle, )ames in keeping with the law. )as 2= 5. 7hat doth it profit, my brethren, though a man say he hath faith, and ha e not works: can faith sa e him: 5A 3 en so faith, if it hath not works, is dead, being alone. 5I 8ea, a man may say, Thou hast faith, and I ha e works= shew me thy faith without thy works, and I will shew thee my faith by my works. 29 'ut wilt thou know, " ain man, that faith without works is dead: &cts 5;= 5A That the residue of men might seek after the 6ord, and all the Gentiles, upon whom my name is called, saith the 6ord, who doeth all these things. 5I Onown unto God are all his works from the beginning of the world. 5L 7herefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God= 29 'ut that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 25 For %oses of old time hath in e ery city them that preach him, being read in the synagogues e ery sabbath day. 7e can see clearly why )ames and (aul ne er saw eye to eye as we can see that )esus in so many places mentioned about how important it was to uphold the law and the works %at 52= 2A For the *on of man shall come in the glory of his Father with his angels> and then he shall reward e ery man according to his works. For those 1hristians who continuously 1laim that (aul did not change anything from the teachings of )esus please think again= 29 7hen they heard this, they praised God. Then they said to (aul= D8ou see, brother, how many thousands of )ews ha e belie ed, and all of them are Mealous for the law. 25 They ha e been informed that you teach all the )ews who li e among the Gentiles to turn away from %oses, telling them not to circumcise their children or li e according to our customs. 2L

2- 7hat shall we do: and this one too +o 2=2A &nd shall not uncircumcision which is by nature, if it fulfil the law, $udge thee, who by the letter and circumcision dost transgress the law: Is all this not enough e idence that (aul was guilty of 1hanging the true message of )esus and making his own religion the called In &ntioch and call today J1hristianityK: (aul e en claims that he recei ed re elation direct form )esus not from any human. &lready he has made )esus sub human. &lso we know ery well that it is G"D who gi es re elation either through the &ngel Gabriel or in the case of %oses he directly spoke to G"D. *o how on earth did (aul recei e re elation from )esus when )esus did not gi e re elation he recei ed it himself from the one and only true G"D= 7e can see how (aul the *elf professed apostle, one of the enemies, as clement puts it, one who *atan said he will send from among his apostles to decei e others, lied through his teeth below= Gal 5= 55B29 I certify to you, brothers, that T43 G"*(36 74I14 7&* (+3&143D '8 %3 I* /"T %&/E* G"*(36, for I DID /"T +313I@3 IT F+"% %&/, /"+ 7&* I T&0G4T IT, '0T IT 1&%3 T4+"0G4 & +3@36&TI"/ of )esus 1hrist.DFor you ha e heard of my former life in )udaism, how I persecuted the &ssembly of God iolently and tried to destroy it ... 'ut when he who had set me apart before I was born, and called me through his Grace, was pleased to re eal his *on in me GE)esus 1hristEH, in order that I might preach him among the Gentiles, I DID /"T 1"/F3+ 7IT4 F63*4 &/D '6""D, /"+ DID I G" 0( T" T4"*3 74" 73+3 &("*T63* '3F"+3 %3, but I went away into &rabia> and again I returned to Damascus. Then after three years I went up to )erusalem to isit (eter, and stayed with him fifteen days. 'ut I saw none of the other &postles e<cept )ames the 6ordEs brother. /ow the things I am writing to you, before God, I do not lie. *o we see clearly what agenda (aul was fulfilling, he was there to destroy the true message of )esus 1hrist we can see now where this concept of 1ruci fiction and resurrection of )esus came from. 4e makes it 1lear it is from his Gospel= A9

2 Timothy= I +emember )esus 1hrist, raised from the dead, descended from Da id. $hi! i! my %o! el, &cts 5A= - "pening and alleging, that 1hrist must needs ha e suffered, and risen again from the dead> and that this )esus, whom I preach unto you, is 1hrist. WwhomP= or, whom, said he, I preachX 5 corinthians 5;= - For what I recei ed I passed on to you as of first importance= that 1hrist died for our sins according to the *criptures, . that he was buried, that he was raised on the third day according to the *criptures. I wonder what scriptures he is referring to since his letters were written way before the other . gospels and nothing in the "ld Testament refers to this. The 4arpers 'ible commentary backs this up too Jthe earliest written e idence of the resurrection is not in the gospels but in (auls first letter to the 1orithiansK again. 5- If there is no resurrection of the dead, then not e en 1hrist has been raised. 5. &nd if 1hrist has not been raised, our preaching is useless and so is your faith. 5; %ore than that, we are then found to be false witnesses about God, for we ha e testified about God that he raised 1hrist from the dead. &ll this pro es my point that the concept of the cruci fiction was nothing but fiction made up by (aul. &s he said that his preaching would be 0*363** if there was no resurrection. *o there had to be a crucifi<ion and a resurrection to make his preaching and the 1hristian faith genuine so e en if )esus 7as not really 1rucified (aul was going to make sure the rest of the world belie ed he did. 5A Therefore disputed he in the synagogue with the )ews, and with the de out persons, and in the market daily with them that met with him. 5I Then certain philosophers of the 3picureans, and of the *toicks, encountered him. &nd some said, 7hat will this babbler say: other some, He !eemeth to be a !etter forth of !tran%e %od!= because he reached unto them )esus, and the re!urrection# A5

&s we can see he disputed this issue with the )ews as many true followers of )esus would not take his story lying down and we can see also that he preached about strange gods, paganism more likely that the de out )ews would not swallow. (aul e en goes as far as to make )esus e,ual to G"D when )esus said the Father was greater. 4e made )esus G"D in his Gospel= (hilippians 2= ; 4a e this attitude in yoursel es which was also in Chri!t Je!u!, 2 who, althou%h He eLi!ted in the form of 4od, did not re%ard e<uality with 4od a thin% to be %ra! ed, %uch of the concept introduced by (aul into 1hristianity has it roots from pagan origins. &n e<ample is Dionisus, who, was depicted as being gi en a crown of i y, dressed in a purple robe, and was gi en gall to drink before his crucifi<ion. (agan Gods were married and had sons and daughters. %ithra was the sun god and the son of god. 4e was born on 2;th December. This was ascribed to )esus, although the date of )esus birth is not mentioned as 2;th December in the 'ible all 1hristians would like or are made to belie e that was the date he was born. This concept was also introduced into the Gospels and ascribed to )esus by the Gospel who writers who were following (auls concepts since his letters were the first of Gospels of 1hristianity and were included in the bible. Curan chapter 2 = L- 7ho can be more wicked than one who in enteth a lie against &llah, or saith, DI ha e recei ed inspiration,D when he hath recei ed none, or !again# who saith, DI can re eal the like of what &llah hath re ealedD: If thou couldst but see how the wicked !do fare# in the flood of confusion at deathR B the angels stretch forth their hands, !saying#,D8ield up your souls= this day shall ye recei e your reward,B a penalty of shame, for that ye used to tell lies against God, and scornfully to re$ect of 4is signsRD

A2

Cha ter &) Conclu!ion *o here we find documented e idence that )esus son of %ary did not get crucified and did not die. I hope this has helped to open the eyes of these 1hristians who were made to belie e in something that did not really e<ist, and I hope it confirms the truth that many had in the hearts that the prophet )esus did not die on the cross as &llah says in the Curan, and the Curan is not con$ecture. 7e also see in this book clear proof that )esus was neither G"D but a human who fell on his face and worshipped the "ne who could sa e him from death. In most places in this book the bible speaks for itself in pro ing that it was not )esus son of %ary that was put to death on that cross, as a 1hristian one must be open minded and read without any indoctrination in mind. "ne also sees how much of the te<ts that ha e been made apocrypha contain information that conform with the true message of )esus and that they were not considered apocrypha because they were fake, but because they contained information that was total contrary to the (auline doctrine of the 1rucifiction, resurrection and the di inity of )esus I hope &llah uses this book to guide those who are searching for the truth. %y point in this book is not that there was not a crucifi<ion that had taken place on that day. There was, actually there were three including the 2 robbers. 'ut it was not )esus son of %ary, as all the information abo e pro e the point that some body else, may ha e been )esus son of the father (0arabba!) was and died while )esus son of %ary walked away *cott free laughing all the way to hea en, se enth hea en.

A-