TCG


King Antigonus of the Hasmonean Dynasty, son of Aristobulus II, is decapi-
tated by a pretender to the throne named Herod. This Herod is favored by
Marcus Antonius and Queen Cleopatra VII after they defeat Pompey. Mark An-
tony, acting in his role of triumvir, subsequently declares Herod king of
the Jews.

King Herod conquers Joppa and Medeba and captures Jerusalem after a siege
of three months. He occupies Samaria and restores the temple to its origi-
nal glory.

In Egypt the last Pharaoh is Ptolemy XV Caesarion, son of Gaius Julius Cae-
sar and Queen Cleopatra VII. Following the suicide of his mother in the
wake of the battle of Actium, Caesarion is executed by Gaius Julius Caesar
Octavius and Egypt is annexed as a province of Rome. Herod soon becomes a
client of Octavius, who is later called Caesar Augustus.

In the waning years of the reign of Herod a young day laborer named Yosef,
son of Heli, marries an even younger maiden named Miriam in the village of
Nazareth. As with most such marriages in that time and place, the union is
arranged by the families of both Yosef and Miriam, and has more to do with
money than love.

The tiny community where they live is in the land that was given to the
Israelite tribe of Zebulun in the days of Yehoshua son of Nun, who had been
the chief lieutenant of Moshe. Yosef becomes apprenticed to a craftsman
skilled in cutting stone, and after years of being little more than a slave
to him, Yosef picks up the rudiments of the art and fulfills his period of
apprenticeship. During this time Yosef and Miriam have a daughter named
Salome and sons named Yeshua, Shimon and Yosef Jr., who was nicknamed Yosy.
The three boys in turn are apprenticed to their own father when he strikes
out on his own, and in this way, the family is just able to make enough to
support themselves. But even with his sons helping, being a stonecutter is
very difficult and dangerous work that sends Yosef to an early grave.

Under the Kinsman Redeemer clause of the Law, the brother of Yosef, a man
named Alphaeus, is required to marry Yosef’s widow and adopt his children.
After that the neighbors sometimes call Yosef’s brother “Clophas”, which
really means “replacement”. Clophas has sons of his own named Yakob and
Yudah and a daughter named Miriam. After the wedding the cousins all be-
come step-siblings. With the sudden enlargement of the family, especially
with his new brother Yakob being a grown man in his own right with his own
source of income as a scribe, Yeshua does not have to continue in the harsh
livelihood of Yosef to ensure the well-being of his mother and siblings. He
departs the house of his mother Miriam and goes east toward the River Jor-
dan.

An Essene prophet named Yohanan dwells in the wilderness proclaiming a bap-
tism of repentance for the forgiveness of sins without recourse to the
priests and the temple. And people from both sides of the Jordan River and
the country all around go to Yohanan to confess their sins, and they are
baptized.

Yohanan has gathered men to be his disciples named Philip, and Bartholomew,
and Thomas. After a time Simon the Canaanite, and Judas Iscariot also fol-
low him. These five disciples aid Yohanan in his ministry by acting as
screeners, letting through to the baptism of Yohanan only those who ap-
proach with a sincere intention of repentence. At these baptisms Yohanan
preaches that the Day of the Lord is immanent, a day when Yahweh would come
to judge with holy violence all the nations of the Earth now ruling with
power. He underscores the urgency of repentance and baptism so that people
can meet the end of human rule with a pure heart and be ready to accept the
direct rule of Yahweh.

But the priests and scribes and Jewish aristocracy and kings and Roman
overlords alike all believe that Yohanan is really just seeding the whole
region with people who will be anxious for the coming of a new theocratic
ruler. They fear Yohanan will usher in one who would completely reorder the
politics of the land more in favor of the destitute.

When he is about thirty years of age Yeshua son of Yosef comes from Galilee
to find Yohanan at the river and be baptized by him. Two of the five
screeners interview the man and let him pass through to be dunked into the
river by Yohanan.But a curious thing happens after Yeshua is pushed under
the water. A green glow suffuses the river, and Yohanan loses him. Yohan-
an panics, and starts splashing around in the water, (which is only waist
deep) looking for Yeshua, but he is nowhere to be found.

After a quarter of an hour, long after anyone would have drowned in the
relatively warm waters of the Jordan River, Yeshua comes to the surface
again, but che looks strange, changed.There’s no more scraggly beard or any
facial hair at all. Hez facial features remain more or less the same, but
now they are softened a bit, rounded.Yohanan and his disciples, who have
been milling about on the river bank at a loss for what to do are amazed at
the sudden reappearance of the jen.

But soon after that they are embarrassed when no explanations are forthcom-
ing from Yeshua, and in a fairly short time the whole incident is nearly
forgotten. Yeshua drifts into the crowd of hangers-on who watch from the
bank of the Jordan as Yohanan resumes his preaching and baptizing.

But some of the people coming to be baptized are seeking forgiveness of
their sins because they have various ailments, and have come to believe God
has made them sick as a direct result of their sin.All Yohanan can do, af-
ter his disciples determine they are truly contrite, is baptize them and
assure them they are forgiven. He cannot heal.

But now, when these unfortunate people come out of the water, Yeshua lays
hez hands on them, and they are indeed healed, exactly as they hoped.Word
of this spreads to the lands all about, and soon Yohanan has more dunking
business than he knows what to do with. When he passes the plate around it
overflows with shekels. Naturally he makes Yeshua his chief disciple.

Now Yohanan does not teach a future reformation solely, nor does he stay on
the banks of the Jordan River permanently. He was zealous for the Law and
often traveled to the centers of power to attack hypocrites. When Yohanan’s
preaching becomes embarrassingly personal, Herod Antipas, son of Herod the
Great, has Yohanan arrested and executed. Hearing of this, many of those
who hold power in the land breathe a sigh of relief. Then Yeshua takes con-
trol of the Baptizer’s movement and accepts Yohanan’s five disciples as hez
own.

Yeshua moves upstream to the Sea of Galilee where che chooses more disci-
ples of hez own. The first to join are fishermen named Shimon, Andrew his
brother, as well as Yacob the son of Zebedee, and Yohanan his brother. They
use the Zebedee family’s boat to haul in the fish of the “Sea” of Galilee
(actually a modest lake) with nets.

Later the two sons of Alphaeus Clophas, Yeshua’s step-brothers Yakob and
Yudah, also join the movement and call Yeshua their master. But their sis-
ter Miriam, their father Alphaeus, as well as Yeshua’s mother, full broth-
ers, and full sister, refuse to become hez disciples. They don’t see much
profit in it, and they are of the opinion that Yeshua (and by extension
themselves) would be much better served if Yeshua used his undeniable heal-
ing powers to turn a shekel or two for hez own family and not some reli-
gious group wandering around in the back forty.

In the Galilee region Yeshua begins to preach a message that differs some-
what from the message of Yohanan. Che says it is not enough for people to
simply wait for God to usher in a future kingdom by divine force. One must
make the kingship of Yahweh present, here and now, and this requires active
participation, not just lip service.

To illustrate hez point Yeshua preaches to the people, saying, “A man had
two sons, and he went to the first and said, ‘Son, go and work in the vine-
yard today.’ And his son said, ‘I will not’, but afterward he repented and
went. And the man went to his second son and said the same, and his son
said, ‘I will go, sir,’ but he did not. Which of the two did the will of
his father?”

Yeshua meets a man named Matthew, also called Levi, and dines with the man
in his house. Although Matthew is a Jew, he is also a tax collector for the
Romans. A number of scribes and Pharisees consider Matthew a collaborator
with the Roman occupiers, and they loudly object to Yeshua eating and
drinking with a sinner.

But Yeshua insists that che is a healer who treats people who are unwell,
both in body and soul. Che says, “I come not to call the righteous, but
sinners to repentance.”

And when Matthew asks Yeshua what would be the signs preceding the day of
the Lord, Yeshua says, “The kingship of God will not come with signs be-
forehand that can be verified, nor will people say, ‘Here it is!’ or ‘Look
over there!’ because the kingdom is already present among you.”

Yeshua underscores to everyone present at the meal that che is not changing
the practice of Judaism in any way, shape or form. Rather, che attaches
great importance to every item in the Code of Moshe, no matter how trivial.
Che says, “Whosoever shall break the least one of these commandments, and
shall teach others to do so, shall be called the least in the Kingdom of
God. For unless your righteousness exceeds that of the scribes and Phari-
sees you shall not be accounted worthy to attain to the Kingdom life.”

If anything, Yeshua teaches an even more strict version of Judaism by ad-
dressing the interior motives of the heart rather than purely outward ac-
tions done under the obligation of the Law. Mere lip service isn’t good
enough for Yeshua. Che says, “Not everyone who calls me Lord shall enter
into the Kingdom, but only the person who does the will of my Father in
heaven.”

At the conclusion of the meal, Yeshua adds Matthew to his circle of disci-
ples, making a grand total of twelve. Yeshua thinks the correspondence with
the twelve tribes of Israel has prophetic resonance.

When Yeshua preaches, the people are astonished at hez doctrine, for che
teaches them as one having authority and not merely as one of the scribes.
For che claims the ability to forgive sins, which many believe is a power
reserved to God alone. But Yeshua accompanies hez preaching and words of
forgiveness with a very practical sign: che heals the sick with a touch.
Yeshua heals a leper, and orders him to make the gift to the priest in the
temple of God according to the Code of Moshe. But Yeshua is saddened by the
case, because the man only has a little psoriasis and is not infectious in
any way, yet the priests have required him to live apart from his family,
wear torn clothing, disheveled hair, and say “Unclean! Unclean!” for many
years.

Great multitudes begin to follow Yeshua as hez fame begins to spread to the
point where often che cannot even enter the cities but must remain in the
desert. Even so, sick people seek hem out. Yeshua tries to limit the growth
of hez fame by telling the people that che heals to remain silent, but this
rarely works. Which is to say, they did not do as che commanded them.

It is not only the Jews who receive his healing touch. Yeshua heals the
male lover of a Roman soldier who is paralyzed, to the dismay of many in
the crowd who are suffering under the Roman occupation. Yeshua says, “To
make the kingship of God present among you, forget about the differences
between Jew and Gentile. If you love your enemies as much as you love your
friends, then your enemy will become your friend, and he will be destroyed
as your enemy. For I say to you that many Gentiles shall sit down with
Abraham and Isaac and Israel in the second life. But many of the children
of Israel shall not attain to the second life, because they do not help to
make present on Earth the kingship of our Father in heaven.”

Sometimes Yeshua’s healing touch restores health to the brain of unfortu-
nate people with mental infirmities, for the brain is another organ just
like the skin or the liver. But some of these victims display frightening
symptoms, such as raving in graveyards at night, and people says evil spir-
its possessed them. Yeshua knows they are only sick, and che heals them,
but che does not have the time nor is it hez purpose to teach people there
are no spirits, good or evil, and it would not have been accepted in any
event.

But some of the scribes and Pharisees begin to hate Yeshua, because hez
message is about breaking down barriers between human beings and God, and
breaking down barrier between human beings themselves, and their gig de-
pends on being religious mediators and teachers in an intermediate position
between the people and God. So they start criticizing everything Yeshua
says or does.

And the first thing they comment on is the fact that Yeshua is often found
in the homes of sinners and loose women, eating and drinking with them, and
the ascetic fasting of Yohanan the baptizer seems to be far from his mind.
Yeshua says, “Yohanan came neither eating nor drinking, and you said he had
a devil. The Son of Man comes eating and drinking, and you say, ‘look a
glutton and a drunkard, a friend of Gentiles and sinners, one who dines
with whores. Neither fasting nor feasting is acceptable with you, it seems,
and worse than that, you assume all women must be either married or prosti-
tutes.”

And the Pharisees began to criticize Yeshua because he cures a man with a
withered hand on Saturday, when no work should be done, and healing is ob-
viously work according to the letter of the Code of Moshe. Yeshua can hard-
ly believe his ears. Che says, “What man of you, if his lamb falls into a
pit, will not fetch it out on a Sabbath day? Is not a man worth much more
than a lamb? So no, being merciful is not forbidden on the Sabbath.”

And when they accuse Yeshua of casting out demons by the power of the
prince of demons, Yeshua replies, “That doesn’t make any sense. If Thaumiel
is divided against himself, he cannot stand and his kingdom is at an end.”
And after all these things the Pharisees are silenced, for they have been
made to look like fools. Then they go out and held a council against Yeshua
on how they might destroy him. But when Yeshua realizes what they are try-
ing to do che withdraws hemself from there. Multitudes followed after hem,
and che heals them all.

And while che talks to the people, hez mother and hez brethren stand near-
by, desiring to speak with him. Then hez sister Salome tells Yeshua his
mother and brothers are all waiting for him, but Yeshua, looking hez sister
in the eye, stretches forth his hand to his followers and says to her,
“These are my mother and my brethren! I assure you that to make the king-
ship of God present on Earth, even the lines of authority within one’s fam-
ily must be ignored, let alone the lines of authority found in society at
large.”

And some of his followers find this a hard saying, because it is a radical
reorganization of traditional roles between men and women, Jews and Gen-
tiles, rich and poor.

Hez family begins to quarrel with Yeshua because they well know of his pow-
er to heal, and they command him to stay in Nazareth and establish a heal-
ing cult with themselves as the toll-taking gatekeepers. But Yeshua re-
fuses. And after his family pushes matters further Yeshua refuses to re-
ceive any member of his blood kin at all, and he remains a traveling healer
instead, with no permanent abode, precisely because the desire for a fixed
location and roles proposed by his mother and brothers run contrary to his
vision of the Kingdom of God. To Yeshua, every day should begin anew, with
every person in direct contact with each other through giving and receiving
of the things they needed, and also with direct contact with God through
scripture and prayer.

Then there comes to Yeshua the scribes and Pharisees which are of Jerusa-
lem, saying, “Show us a sign from heaven that you have authority to say
these things and to forgive sins.”

And Yeshua replies, “El Shaddai has already forgiven men of all their sins,
it remains only for men to accept the truth that it is so. But it is a
wicked and adulterous generation that seeks after a sign when their faith
has failed. Therefore there shall be no sign given to you except the sign
of the prophet Jonah, who was three days in the belly of the fish and came
out again alive.”

This is the first time Yeshua mentions the manner of his coming death and
resurrection. From that time Yeshua begins to teach his followers that he
must go to Jerusalem and suffer many things of the elders and chief priests
and scribes, and be killed, and be raised again the third day. But his fol-
lowers refuse to believe it. And more to the dismay of Yeshua even his
closest followers still accept the terms defined by the scribes and Phari-
sees. They ask him, “Who shall have the greatest authority in the Kingdom
of God?”

And Yeshua calls a little child to him, set him in the midst of them, and
says, “Unless you become as this child, and conform your mind to God’s mind
with the same unreserved faith, you shall not recline at the Banquet of
God.”

After Yeshua instructs his twelve closest followers with all of his doc-
trines, che sends them by twos into the countryside to bring the message of
the Kingdom of God to the peasants. Yeshua knows he cannot lead them him-
self, simply because thirteen men arriving in a village together, while the
men are working the fields, would be received with great suspicion, as
though they were bandits.

Instead, Yeshua commands they should stay no more than one or two days, and
accept nothing but food and lodging in payment for proclaiming the vision
of Yeshua. For it is written in the Code of Moshe, “You shall not muzzle an
ox while it is treading out the grain.” Therefore those who proclaimed the
Kingdom of God deserved their food and shelter.

Yeshua says, “Whoever receives you receives me, and whoever receives me,
receives the one who sent me.” And the message they were to teach was hap-
piness through freedom: Freedom from desires, freedom from fear, freedom
from anger, and even freedom from grief.”

The followers of Yeshua ask those who listen to them, “Who is the true ruler, the one who wants everything and cannot obtain all that
he wants, or the one who wants only what he finds possible to obtain? The
one who wants the entire known world, or the one who just wants a small and
peaceful realm?” And this message was received well, because the peasants
already had nothing. The followers of Yeshua said to them, “Be content with
what you have, and you will be more free than any king.”

And the followers of Yeshua reach so many towns that even King Herod Anti-
pas hears of hez ministry, and feared that che is Yohanan the Baptist
raised from the dead after he had beheaded him. Others say Yeshua is Elijah
come down from heaven. But everyone agrees he is a major prophet on the
order of Isaiah or Jeremiah.

For a year Yeshua and his followers journey through the hamlets of Lower
Galilee and Samaria on the west side of the Jordan river, as well as and
Edom and Perea on the east side. Herod Antipas ruled all of these lands.
At the end of the year Yeshua’s ministry takes them into Judea. In the week
before the Passover Yeshua and closest followers, male and female, spend
their nights in Bethany, at the house of Shimon, a leper who has been
cleansed by Yeshua. In Jerusalem many people began to see Yeshua’s famed
healing ministry for the first time, because prior to this he always re-
mained in the north country and journeyed from village to village and house
to house.

Yeshua goes up into the outer court of the temple and is angered to find
the house of God has become a marketplace. Animals fit to be sacrificed are
sold at an enormous markup, and money for gifts are changed from Roman co-
ins to special “temple money” conveniently acceptable to the priests, again
at a ridiculous profit.

So Yeshua fashions a whip, posts his disciples as bouncers, and goes
through the temple courtyard with genuine wrath, flipping tables and say-
ing, “The house of my Father is a place for worship and prayer, but you
have turned it into a place to buy and sell religious paraphernalia! You
hold the gold that sits in the temple with greater reverence than the tem-
ple itself!”

And many of the scribes and Pharisees come down to confront Yeshua, because
now he is striking at their very livelihood. A portion of the profits made
in the temple are kicked upstairs to them. But Yeshua publicly derides
them, saying, “Behold the scribes, who like to go about in long robes, and
to have salutations in the marketplaces and the best seats in the syna-
gogues, and the places of honor at feasts. Truly, they already have their
reward!”

Many of the scribes and Pharisees pick up stones to cast at Yeshua, but he
tells them, “Destroy this temple, and in three days I will rebuild it!”
And by this che is speaking of the temple of hez own body. But the priests
are offended, because Herod the Great began to enlarge the temple during
his lifetime, and even now under the rule of his son the work is still not
completed. Three days indeed! But they cannot stone Yeshua for fear of the
crowd that has gathered and the disciples who close ranks around their mas-
ter. So they depart for a time, and they deliberately twist his words and
report that Yeshua is saying he will destroy the temple.

Yeshua does not try to correct them. Che says only, “I have cast fire upon
the world, and see, I am guarding it until it blazes.” Che means only that
che has started the process that would lead inexorably to hez execution.
But the word begins to spread that Yeshua and his followers planned to set
fire to the temple. And hez enemies take council on how they can quietly
have the jen arrested and put to death.

That evening in the house of Shimon in Bethany, Yeshua and hez followers
are having supper. A woman comes in and pours a box of very expensive oint-
ment on hez head and feet. Yudah Iscariot complains that it is a waste of
the ointment, because it might have been sold and the money given to the
poor. He doesn’t mention that he normally skims his take right off the top
of such gifts. Yeshua tells him to lay off the woman because she is anoint-
ing his body ahead of time for the burial to come. Even at that late hour
none of his disciples believe Yeshua when he says he is about to be put to
death.

With the stinging loss of this potential income weighing in his mind, Yudah
approaches the priests and offeres to betray Yeshua in return for a small
sum of money. He is already disappointed that Yeshua is not interested in
serving as the focal point of a violent revolt against Rome, and he has
already resolved to stop following Yeshua, but he also realizes he might at
least turn things to his financial advantage.

For the priests’ part, they are not paying Yudah to identify Yeshua to
them, because Yeshua’s appearance is well known and che always draws
crowds. The priests are paying so they can say the conspiracy against Yesh-
ua began within his own circle. Thus Yeshua would be discredited. And Yesh-
ua, noting the departure of Yudah, is satisfied that che has sufficiently
aroused the religious authorities in Jerusalem to bring matters to a head.

With his remaining disciples Yeshua shares the first of an endless series
of meals where his followers gather close together and drink wine in memory
of his shed blood, and break bread in memory of his broken body, and renew
again their commitment to make the kingship of God present in the world. It
is, in short, the formal inauguration of the Banquet of God, and its repe-
tition in every land and every age from that moment thereafter would become
the central devotion of the people who embraced the teachings of Yeshua and
his message of the forgiveness of God.

After the meal Yeshua says it is not enough to simply stop causing more
damage, and to know God had already forgiven the offense. His followers
must also go out into the world, forgive others of their sins, and help
repair the damage that all sin causes to mankind.

That evening in a garden near the city, when the time of Yeshua’s tribula-
tion is nearly at hand and all of hez followers have fallen asleep, che
enters into direct communication with his beloved parent Chokhmah and asks
for strength. Yeshua knows he will soon experience a level of suffering so
great he will beg to be released. Near despair, che says, “Father, if it
be possible, let this bitter cup pass from my hand.”

Chokhmah immediately sends a fold door.Yeshua can look into the globe and
see the greenery of Land We Know. Yeshua knows that all che needs to do is
walk into the globe to escape the terrible execution that awaits hem.But
che also knows if che does so, then che, personally representing both hu-
mans and nephilim on two worlds, will have proven the ancient contention of
Thaumiel to be correct, that world-dwellers cannot remain obedient to the
elohim under dire circumstances.

Yeshua says, “Nevertheless, beloved Father, not my will, but yours be
done.”

The globe collapses, and the temptation is over. Yeshua has prevailed.
Only the physical consequences remain.

The priests come with many armed men to arrest Yeshua, led by Yudah, and
all of his followers flee for their lives despite their many previous as-
surances they would stay with Yeshua to the bitter end.

The first trial of Yeshua is before Annas, the father-in-law of the high
priest Caiaphas, who has been deposed by the Romans for his gross misman-
agement. At the trial of Annas no judgment is rendered, because he has no
real authority, and also he has a hard time getting two false witnesses to
line up their lies about Yeshua. But along the way Yeshua is subject to
much physical abuse, which in itself seems to satisfy Annas.

The second trial is in the house of Yosef bar Caiaphas the high priest,
where all of his enemies are gathered together from the Sanhedrin council.
The Sanhedren has been hastily gathered together at night, a complete
breach of protocol, but their loss of beer money in the form kickbacks from
the temple is, in their minds, a sufficient emergency to justify it.

Shimon son of Yona, one of the followers of Yeshua, sneaks in through the
servant’s entrance to watch, but when he is discovered he has some problems
with his Galilean accent as well as his explanation for the purpose of his
visit, but he persists.

After lengthy questioning, Caiaphas realizes they have no binding legal
case against Yeshua. Che is blameless under the Code of Moshe. All they
have to go on is a statement Yeshua made that che can tear down the temple
and rebuild it in three days, which (if it was intended literally rather
than as a kind a parable) is more insane than blasphemous. But it is all
they have on the man. So after some more physical abuse, Yeshua moves on to
the next stage.

The third trial is in the palace of the king before Herod Antipas, the ex-
arch and client of Rome, who immediately refers the case back down to Caia-
phas because he also can find no legal basis to find Yeshua guilty, and
also, (having already executed Yohanan the baptizer) he didn’t want to go
down in history as a mass butcher of Jewish prophets.

The fourth trial is before Pontius Pilate in the Praetorium. Pilate is the
Roman procurator of Judaea, a subordinate of Vitellius, the Roman legate of
Syria. He is exceedingly cruel and has absolutely no respect for Jewish
religious sensibilities, but as far as Pilate can tell, despite Yeshua ex-
ercising the will to remain silent before him, which pisses Pilate off,
Yeshua seems to be an innocent man. Pilate is far more interested in the
venom Yeshua’s mere presence seems to invoke in the priests and Pharisees.
So he refers Yeshua back to Caiaphas, tells him to try again, and he re-
tires for the evening.

The fifth trial lasts for the balance of the night. At the end, Caiaphas
puts Yeshua under oath by the living God and asks hem straight out if che
asserts to be divine. Yeshua decides the thing needs a little prodding. Che
says, “Henceforth you shall see me standing at the right hand of God.”
Caiaphas rents his robe and says, “The charge of blasphemy is proven! This
man deserves to die! But we have no authority to execute him. So we must
bring him again before Pilate in the morning.” And meantime they occupy
themselves with reviling and beating Yeshua.

The sixth trial is when Pilate really grows annoyed because he is being
asked to put to death what he already knows to be an innocent man. But the
Jewish religious authorities insist on it, and there also begins to be agi-
tation from the mob stoked by those same scribes and elders. So Pilate has
Yeshua punished with the Roman flagellum, a whip with pieces of bone and
metal embedded in the thongs.

When the Romans strip Yeshua they find che has small breasts with large
nipples, very much like a woman.Curious, the Romans remove all hez garments
and discover che has only a single testicle and a vagina as well as a pe-
nis. Yeshua is a hermaphrodite. Not wanting anything like that to go to
waste, Yeshua is raped by the three soldiers before they begin scourging
hem.

The flogging, a standard Roman punishment, is very bloody and severe, clos-
er to an outright flaying of his back, leaving most of the skin there hang-
ing in strips. Yeshua has never experienced such intense suffering before
in his entire life. But Pilate, in a roundabout way, is actually trying to
save Yeshua. He hopes the crowd will look at the man after his torture and
say, “It is enough, release him.”

But at the instigation of the priests and scribes, the mob cries out, “Cru-
cify him!” and Pilate is astonished. He realizes the Jewish leaders are
really flustered by this man. So Pilate begins to mock them by calling
Yeshua the King of the Jews. And then he has an idea to really rub it in.
Yeshua bar Abbas is an assassin of Roman officials who is scheduled to be
crucified on charges of insurrection and murder. Pilate gives the Jews a
stark choice: Either Yeshua bar Yosef would be crucified, or Yeshua bar
Abbas. Continuing his little joke, Pilate asks the priests, who are Saddu-
cees keenly sensitive to avoiding rebellion at all costs, “Shall I crucify
your king?”

But they reply, “We have no king but Caesar.” And so with great irony which
is not lost on Pilate at all, a Jewish revolutionary against Rome is re-
leased at the request of Jewish collaborators in the name of their pro-
fessed fealty to Rome, and Yeshua, who has taught, “Render unto Caesar that
which belongs to Caesar” is executed in his stead. Bar Abbas becomes the
first man in history to have the penalty of his sins remitted by the death
of Yeshua.

Doubling down on the irony two thousand years later, self-professed follow-
ers of Yeshua in the United States would become the planet’s biggest de-
fenders of the original life-for-life penalty laid out in the Code of
Moshe. The Jewish council has obtained the penalty of crucifixion for
Yeshua, even though to Jews crucifixion is the most disgusting possible
punishment. For it is written in the Law, “He who is hanged is accursed by
God.”

The Romans have a certain engineering genius when it comes to roads and
aqueducts, and this genius they also applied to the death penalty. Cruci-
fixion is by far the worst thing they could imagine happening to any man,
ever. Yeshua is forced to carry a heavy wooden beam on hez back after most
of the skin has been ripped off by the flagellum, and che is marched
through the streets of Jerusalem to a point high on the slope of Mt. Olive
facing the city.

The crossbeam is mounted to a post, and Yeshua’s two wrists are secured to
the crossbeam with large nails through the carpal bones. And a single nail
is driven through Yeshua’s two heel bones, which itself is agonizing beyond
belief. When the cross is raised into the upright position, Yeshua’s own
body weight makes it impossible to breathe unless che pushes hez head up
level with his arms, which che has to do by standing on the nail through
the bone.

So che becomes a nephil engine of suffering. Yeshua has to push up on the
single nail in hez heels to scream, draw a breath, then sink back down
again, constantly shifting the burden from hez feet to hez wrists until che
dies of exhaustion. Most victims can take several days of this cycle to
expire, but Pilate had ordered such a thorough job with the whipping that
Yeshua, depleted of blood and beginning the ordeal in state of shock, only
lasts for six hours.

Thus it is that Binah, a living star, knows agony on such a level that it
literally captures the psyche of the eloah and traps her in Yeshua’s body
with no hope of escape except through death. Yeshua desperately tries to
summon the will to die but finds che cannot, and the horror of this grows
to overwhelm hem. And yet Binah, as Yeshua, has freely accepted this pun-
ishment in obedience to her parent’s commandment. Binah obeyed Chokhmah in
full union with the human Yeshua. For those six hours as Yeshua suffers,
che represents the whole human race, in every time and place. With this
obedience of Yeshua unto a wretched death, Thaumiel’s final claim against
humans is silenced forever.

And the high priest Yosef, surnamed Caiaphas, comes to Pilate and says this
Yeshua he had commanded to be crucified had often foretold hez own death,
and had said many times that che would lie in the earth, but rise again on
the third day. “I fear, governor, that his followers will spread a lie
through the city that they have seen the man risen again from the dead,
exactly as he predicted. We will never be rid of the fanatics his followers
will draw to themselves with that story.”

And Pilate says, “Have no fear, we will simply leave the man on the cross
until the crows have picked him clean.”

But Herod Antipas says, “Actually, brother Pilate, we should bury him,
since the Passover is drawing on. For it stands written in the Code of
Moshe: the sun should not set on one who has been put to death.”

And to this Pilate also agrees, albeit somewhat more reluctantly. But Yosef
Caiaphas is still unsatisfied. “Not to impugn the famous discipline of your
troops, governor,” says he, “but it is well known that following a Roman
crucifixion, the bodies are usually buried in shallow graves, with only a
light covering of stones over them. During the night, dogs are sure to un-
cover him and feast on his body, and we will never be able to prove he is
not risen as his followers will claim. The multitude will say, ‘See how
righteous he was’ and they will do us the harm that I have mentioned to
you.”

And Pilate says, “About that I can do nothing. The dogs are an important
part of the invincible deterrent of the penalty of crucifixion, especially
in light of Jewish beliefs about the importance of burial.”

But there is also there in the audience chamber of Pilate one Yosef of Ari-
mathaea, a member of the Sanhedrin, who says he has a freshly hewn crypt
which he has caused to be made for the use of himself and his wife when
their time is at hand. And Yosef offers to lend the use of his crypt to lay
the body of Yeshua within it for the span of three days that concerns the
high priest. He says a heavy stone could be rolled into place to cover the
entrance, and therefore the body would be safe from any beasts.

But Caiaphas has one more objection. “The crypt will keep his body safe
from being devoured by dogs, true enough, but what is to stop his followers
from stealing the body away? Therefore, Pilate, give us soldiers that we
may watch his sepulchre for three days.” So Pilate gives them Petronius the
centurion with some of his soldiers to watch the tomb, and he considers the
case closed.

Along with Petronius and his cohort comes elders and scribes. They lay the
body of Yeshua within, and all who were there, together with the centurion
and his soldiers, roll a very heavy stone against the entrance, and put on
it seven seals, and pitch a tent outside to keep watch.

Binah, released now from her torment, would not stand by and watch the ene-
mies of Yeshua desecrate her former body after the appointed three days in
the tomb. Binah causes the earthly end of her worm-hole to Barbelo to be
located inside the sealed tomb, and allows the waters of the Sacred Pool in
Hamar to flood it.

Two Issacharites dive into the Pool to retrieve the body, and when it has
been taken to Canterwood many of the Issacharites weep, for Yeshua has been
wiped off the face of the Earth like only the Romans could do it, and the
body is almost unrecognizable. With all the dignity they can summon, an
Issacharite priest of Binah uses the Golden Gift to consume the body of
Yeshua until it is no more.

After the three days have passed, the enemies of Yeshua are satisfied they
have thwarted any possibility that his followers might rally around an emp-
ty tomb and form the nucleus of a messianic cult. They roll away the stone
so they could move Yeshua’s body from its temporary place in the tomb of
Yosef of Arimathea and bury it in some more permanent but unmarked place.
But there is nothing inside but a foot of water.

The superstitious Romans flee in great fear, and none of the priests and
scribes speak about what happened, nor do they even tell Pilate that his
soldiers shirked their duty and ran away. Instead, Petronius reports to
Pilate that the Jewish elders were satisfied with the procedure and have
taken the body of Yeshua away themselves. And Petronius sternly orders his
soldiers to forget what they had seen.

Binah has an ability no other eloah in the galaxy possesses. This is the
power, within certain limits, to locate the end-point of a wormhole any-
where in time, as well as anywhere in space. Binah sets up a fold-door
inside the house of the high priest Yosef Caiaphas during the fifth trial
of Yeshua. After arriving there, Haziel finds sha is able to move about at
will, because sha is dressed as a servant, which makes har almost invisible
to the men of power. Only her very light skin and white hair draws some
attention.

As sha moves toward the chamber where they are questioning Yeshua sha rec-
ognizes the man Yeshua has called hez chief disciple, Shimon the son of
Yona. To him Haziel says, “I know you, sir! I saw you with Yeshua!” And
this is absolutely true, because Haziel as Chokhmah, has full access to the
memories of Binah as Yeshua.

But Shimon grows nervous and declares to the yin who is really his own God,

“I tell you I do not know the man!”

Haziel smiles at him warmly, having already forgiven Shimon for his appar-
ent unfaithfulness. Sha knows it is driven by fear. His mere presence in
the house of Caiaphas to see what is happening to his master is sufficient
proof of his faith.

In the largest room of the house Caiaphas puts Yeshua under oath by the
living God and asks hem straight out if he asserted to be divine. And Yesh-
ua, thinking that che needs to move things along, says, “Henceforth you
shall see me standing at the right hand of God.”

Then Caiaphas rents his robe and says, “The charge of blasphemy is proven!
This man deserves to die! But we have no authority to execute Yeshua. We
must bring him again before Pilate in the morning.”

Haziel enters the chamber and moves to stand at Yeshua’s left side, placing
hem to har right. Sha says in the loudest voice sha can muster, “Behold my
beloved son, in whom I am well pleased!”

And within the blink of an eye they are both gone, leaving a spherical hole
in the intricately tiled floor of the chamber.

By making this change, Yeshua sees that Haziel has caused all of reality to
fork once more. There was Reality II, the one where che was crucified, and
there is Reality III, the one where Yeshua and Haziel disappear before the
very eyes of the Sanhedrin in the house of Caiaphas. Binah can see both
forks, and she can place the end of a worm-hole in either one. Binah opens
a fold-door outside of Jerusalem in Reality II and Yeshua steps
through.This act alone generates Reality IV.

Early in the morning of the day after Shabbat (which itself was a day after
Pascha, or Passover) after the sun has risen, Miriam of Magdalen, who has
been the lover and closest female follower of Yeshua, takes with her Miriam
the mother of Yeshua, and also Yeshua’s older sister Salome. They come to
the sepulchre where Yeshua has been laid by his enemies.

And Yeshua’s girlfriend says to his mother and sister, “Although we could
not openly weep and lament on the day when Yeshua was crucified, let us now
do so at his tomb.”

Salome says, “But who will roll away for us the stone also that is set on
the entrance of the sepulchre, that we may go in and sit beside him and
anoint my brother’s body?”

Her mother says, “If we cannot do so, let us at least put down at the en-
trance what we brought as a memorial for him, and let us weep and lament
until we have gone home again.”

So they proceed, but they find the sepulchre open. The women come near,
stoop down, and find Haziel sitting in the midst of the sepulchre. Haziel
says to them, “Why are you come? Whom do you seek?”

Mariam of Magdalena says, “We seek the body of the one who was crucified.
Please, if you have taken his body away, tell us, where have you taken it?”
Haziel says, “You will not find the body of Yeshua, nor has anyone taken
him, for che is risen by the power of God and has departed under hez own
power. But in the city seek out Shimon who is called Kephas, and the other
followers of Yeshua, and your Lord will appear to you there.”

The women flee in much confusion and return to the city.

The eleven remaining disciples of Yeshua hide in the place where they
shared the first Banquet of God with hem. The door is locked because they
are afraid of the Jews and the Romans. Miriam of Magdalen comes to the
room, knocks out Shave and a Haircut, and is admitted into the room. She
says to Kephas, “I have been to the sepulchre where they buried the Lord.
He is no longer there!”

Shimon, called The Rock by Yeshua, locks the door behind her and says, “So
they moved his body.”

Miriam shakes her head. “We saw a woman with white skin and white hair, in
white raiment. She said the Lord is risen!”

As the disciples debate what this news means a worm tunnel appears in the
midst of the room. Yeshua floats through it, and the tunnel disappears
again. Yeshua stands there and greets them all with great joy, but they can
hardly believe their eyes. Yeshua says, “The peace of God be with each of
you.”

But at first they are very frightened because they think he is a ghost. So
Yeshua says, “Do not be afraid! Look at my body and see that it is truly
myself. Touch me and see, for a ghost does not have flesh and bones as you
see me have.”

But che has no holes in his hands or feet, nor scars from the Roman whip,
and some of the followers do not believe it is really che. Yeshua then
tells them certain things they had once shared that only hez disciples
would know. Then they acknowledge it is indeed Yeshua, but they still think
che must be a ghost. So Yeshua asks for something to eat. They give hem a
piece of broiled fish, and Yeshua eats it in their presence to prove che is
not a spirit.

Then Shimon remembers how he fled from Yeshua’s side in hez darkest hour
and how he denied that he knew hem when he was in the house of Caiaphas.
Shimon sinks to his knees and says, “Depart from me, Lord, for I am a sin-
ful man!”

Yeshua assures Simon he is already forgiven, and che says, “Indeed, soon I
will depart from all of you, and return to my father, but you are eyewit-
nesses of all these things. Now you are no longer disciples but my apos-
tles. I now send you forth to preach the forgiveness of sins and to bring
the Banquet of God to all the nations of the world, beginning here in Jeru-
salem.”

Yeshua leads them out of the city as far as Bethany. The tunnel appears
again beside hem. Yeshua withdraws from the apostles and enters the globe.
The globe is lifted into the sky, and the apostles watch until they can see
Yeshua no more.

After that the apostles return to Jerusalem to begin the work that Yeshua
has trained them to do, with much prayer and thanksgiving, and ever they
come together to eat the memorial feast established by Yeshua on the
evening that che was arrested. And they have no more fear of the unbeliev-
ers, for their master has suffered the most cruel death men can devise, yet
che is nos risen to a second life, and for those who are baptized and come
to believe, the same is promised to them.

“And so it begins,” Caiaphas the High Priest says when he hears of the
growing new movement, “just as we feared it would be when the body of this
Yeshua went missing. Now these men and those of like mind will go among the
people and tell them this Yeshua is risen, and stir them up to vain super-
stitions.”

Yet the apostles, despite the fears of Caiaphas, are not really of like
mind. The Yeshua movement snaps in two barely out of the starting gate. One
faction, led by Yeshua’s half-brother Yakob the Righteous believes the
movement is nothing more than a new take on orthodox Judaism and proposes
to work towards an accommodation with authorities such as the Pharisees and
Saduccees and even the occupying Romans. Yakob’s group decides to remain in
Jerusalem close to the levers of power.

The other faction, led by Kephas, remembers how the authorities ruthlessly
executed both Yohanan the baptizer and after that Yeshua himself. They are
not remotely interested in making peace with any enemy save Death, which
Yeshua has shown through his resurrection can be conquered by anyone who
makes the rule of God present in the world. In time, Shimon’s group mi-
grates north, first to their original home near Galilee, then they move
farther north to settle in Antioch.

A third faction called the Ebionites stays behind in Galilee when Kephas
moves to Antioch. And a fourth faction called the Gnostics more or less
cashes in on the momentum of the other three movements, but they bring
along a host of new ideas that Yeshua never taught.

Yeshua hemself samples the progress of his apostles at various points in
time, appearing to remain young even as his apostles wax old and die. At
first, aside from the odd “miracle” to prod things along, che does not in-
terfere. But standing on Mount Olive the summer exactly forty years after
che had been crucified, Yeshua witnesses the end of the Second Temple and
the destruction of Jerusalem by the Romans. Che knows Judaism is finished
as a religion of the temple. From that point going forward personal adher-
ence to the purity code of Moshe, as taught by rabbis in synagogues, would
atone for personal and corporate sin which had previously been absolved by
animal sacrifices.

Spot checks farther up the timeline confirm to Yeshua that no third temple
would ever be constructed. What troubles Yeshua is that over that same span
of time his followers never take his message of the Banquet of God to any-
one other than the Jews. In that timeline, with the fall of Jerusalem his
own movement is rapidly extinguished as well. Yeshua goes back to the 30s
to see what he can do.

Early on the Jewish aristocrats and religious authorities realize the new
“Way” of Yeshua is a tumor growing on their power structure. They think the
only way to stop it is to escalate to bloodshed.The first victim of this
new policy is a deacon of the Jerusalem mother church named Stefanos, who
has been selected to aid the apostles in attending to the physical needs of
the people while they focus on preaching. Stefanos is particularly fired up
for Yeshua, and it is easy to manipulate a mob into interpreting his
preaching as the provocation of a Jewish apostate and stone him to death.

This mob violence is witnessed by a certain Pharisee named Saulus of Tar-
sus, and he heartily agrees that Stefanos deserved to die. He volunteers to
become the chief thug for the orthodox Jewish side, and goes around the
country kicking in the doors of Yeshua-followers and dragging them, men and
women alike, to prison.

When Herod Agrippa I takes command of Judea, appointed by Emperor Claudius,
the Jewish authorities tell him that Yeshua was a man who had deemed him-
self to be God, and had drawn many followers to him, and these followers
continue to make converts even after Yeshua has been executed. Herod is a
good Jew and this deeply offends him. He takes the violence to a whole new
level by arresting Yakob Boanerges, the brother of Yohanan, and puts him to
death by the sword.

This seemed to have the desired effect. The followers of Yeshua’s way goes
underground in Jerusalem, but Saulus hears they are still openly preaching
in Damascus, so he goes there with letters written by certain rabbis au-
thorizing him to find Yeshua’s disciples and bring them to Jerusalem in
fetters.

When Saulus is well on his way to that city, Yeshua causes the mouth of a
wormhole from the Land We Know to fall upon Saulus. It is the first “alien
abduction” in history. Night is transformed to day. There is a warm alpine
meadow with many different flowers, and stunted trees, and the biggest
mountain Saulus has ever seen, covered by dozens of glaciers. There, seated
in the meadow on a log, is Yeshua, who says, “Do not be afraid, Saulus.”

Saulus asks in reply, “Who are you, Lord?”

“I am Yeshua, the son of the living God. I am the one you are truly af-
flicting when you arrest my followers, for they are my hands and feet in
the world.”

Saulus sinks to his knees and says, tearfully, “Forgive me, Lord.”

“There is nothing to forgive, Saulus. You honestly believed my followers
were turning the children of Israel away from our God. I honor your zeal,
but I have a better use for it.”

“Anything, Lord,” Saulus says. “What would you have me do?”

Yeshua smiles at him, “After you have been baptized men shall no longer
call you Saulus. After that you shall be Paulus, and you will be my mis-
sionary to the Gentiles.”

“The Gentiles, Lord?”

“I know it’s very ironic. You studied the Code of Moshe under Rabbi Gemali-
el and your observance of it is impeccable. You are the perfect Jew, Sau-
lus, but it turns out that is all the Code of Moshe is really good for:
making Jews flawlessly unlike anyone of the neighboring nations and king-
doms. But the written law doesn’t make you objectively righteous to my Fa-
ther because God can see inside your heart and loyalty has to begin from
deep within. Do you see?”

“I do, Lord, there is the kind of righteousness based on the fear of being
caught, and there is the righteousness which springs from the desire to
please one’s master.”

Yeshua laughs. “Clearly you are going to be the brains of my organization,
if you join me, Saulus. No doubt you have heard of the man I left in charge
of my flock back there, Shimon, son of Yona.”

“I understand you renamed him Kephas, or ‘Rock’, Lord.”

“That’s true, but you may not know why I did that.”

“The rumor is he is a man of great strength, Lord.”

“I named him Kephas because he is as dumb as a rock. Nevertheless, if I
turn you loose without putting you into the proper relationship with Shimon
and my brothers and my other followers, you will run where I do not want
you to go.”

Yeshua, speaking these words, stretches out hez hands and touches Saulus’
face. Instantly, he is filled with dismay and says “Save me, Lord, I cannot
see!”

“Others will guide you to Kephas,” says Yeshua, and Saulus does not see how
he is returned to the place where he has been taken from.
Saulus, blinded by the touch of Yeshua, is led the rest of the way to Da-
mascus by his traveling companions. Before he enters that city, they are
intercepted by Ananias, a disciple who has been alerted by Yeshua. Ananias
takes them to his house in the city. There Saulus is baptized, and follow-
ing the command of the Lord he begins to call himself Paulus.

After a number of days, they journey again to Jerusalem, where Ananias
tries to get the brethren to accept Paulus, but everyone is afraid of him,
and fear he is trying to infiltrate their cells in order to betray them to
the Jews.

In the end it falls to Barnabas, an old friend of Paulus who studied with
him under Rabbi Gemalial, to meet with the man and find out what his story
is. Barnabas is one of the earliest converts to Yeshua. He had been a
wealthy landowner who sold his holdings in Crete and used the money to fund
Kephas’ ministry. So Barnabas has the ear of Kephas, and after a long talk
with Paulus he believes his friend really has met the Lord somehow and con-
verted to the Way, just as he said. Yet it seemed incredible, and it would
be a hard sell, for as Saulus he had been the worst enemy of the nascent
Church.

Through the mediation of Barnabas, then, Kephas comes to Paulus, who was
still blind, and it was entirely within the power of Kephas to leave Paulus
thus and remove a thorn from the Church. But Kephas is preaching a gospel
of forgiveness, and he knows that Yeshua would scorn his hypocrisy if he
did not try to heal the man. So Kephas touches his eyes, and something like
scales fall away from them, and Paulus can see again, but his vision would
never be nearly as good as it was before he met Yeshua, and Paulus would
require the services of an assistant to write all his letters. Yet that,
too, was part of Yeshua’s plan to mold his character. For years after that
Paulus would beg the Lord in prayer to remove this impediment, and Yeshua
would always answer, “No.”

“The Lord Yeshua spoke with me,” Paulus says to Kephas. “Not in a vision,
but man to man, just as I am speaking with you now.”

“So you say,” Kephas replied. “He spoke with me too, after he was raised up
from the dead. He spoke with me for years before he was put to death so I
actually know the Lord. Can you say the same?”

Paulus shakes his head, conceding the point. “The Lord said I was to be
sent to the Gentiles.”

“And what will you tell the Gentiles?” Kephas asks. When Paulus again has
no answer to that, Kephas says, “I see that Yeshua has left it to me to
teach you his doctrine. Gentiles you say? Did you know that some of the
apostles, even the Lord’s brothers, insist the Gentiles must become good
Jews before they can be baptized in the name of Yeshua? That only the cir-
cumcised can come to the table of the Banquet of God?”

“The Lord Yeshua made it very clear to me that is not what he intends.”

Kephas nods. “I’ve been trying to find some middle way. But now you come
along and say you will go to the Gentiles, and not receive them as Jews
first. I tell you that is the sort of thing that can split our Way irre-
trievably in two.”

“‘Come now, and let us reason together’, says the Lord,” cites Paulus from
the prophet Isaiah.

And so they take the issue to the whole church at the Council of Jerusalem,
convened by Yakob, the brother of Yeshua. Paulus is not permitted to speak,
but Kephas pleads his case before the council, and his position as the
chief apostle carries much weight. But Kephas does not have the ultimate
authority over whole the Church that would be enjoyed by the Popes much
later.

Although he is not allowed to speak, the astonishing transformation of Pau-
lus from enemy of the Way to a wannabe apostle carries much weight. So the
final verdict of the Council of Jerusalem is that Gentile converts to the
Way of Yeshua do not have to be circumcised or adhere to the whole Code of
Moshe, but a handful of commandments which Jews believed have been binding
on all men since the time of Noah are retained. Paulus is not totally happy
with the compromise, but few negotiators ever are.

Paulus is ordained the Apostle to the Gentiles, while the original apostles
are to bring the children of Israel, scattered throughout the world, to the
Banquet of God.

Finally Yakob the Righteous, the cousin and step-brother of Yeshua, deigns
to speak to him. “Remember, Brother Paulus, that here in Jerusalem we are
burdened with many poor. Do not forget these people when you preach to your
more affluent Gentile flocks of Yeshua and the Banquet of God.”

And so, with the blessing of the whole Church, Paulus begins to make a ser-
ies of travels throughout the northeastern shores of the Mediterranean Sea,
and he stitches together a network of a dozen new Churches in Greece and
Asia Minor. Paulus benefits from his Roman citizenship, which comes to him
by virtue of being the son of his father. His father had purchased Roman
citizenship upon becoming a successful tent-maker in Tarsus. This is a
trade that Paulus has learned from his father, and a trade he relies on to
support himself as he engages in his missionary activity.

One time when Paulus returns to Jerusalem with financial contributions he
collected from his constellation of Gentile churches a vicious rumor sprang
up to the effect that Paulus is teaching Jewish Christians not to obey the
Torah. Yakob doesn’t believe it for a minute, but he suggests that Paulus
ritually cleanse himself in Herod’s temple to lay the questions to rest,
and Paulus takes this advice.

With everyone walking on eggshells over this point, an opening is seen by
the enemies of the Church. After the death of the Roman procurator Porcius
Festus, in the short span before Lucceius Albinus replaces him, the High
Priest Ananus moves quickly during the power vacuum and assembled the
scribes and priests and Sadduccees. Yakob is invited to attend this “hear-
ing”.

Ananus says to him, “We, as well as all the people, know you are a just
man, and partial to none. Therefore we ask you to restrain your people, for
they have gone astray in their opinions about your kinsman, this Yeshua,
and hold that he is the Messiah. Stand, then, upon the summit of the tem-
ple, that from that elevated spot you may be clearly seen, and your words
clearly audible to all the people. For it is Passover, and all the tribes
have congregated here, and some of the righteous Gentiles are here also.”

Yakob ascends to the pinnacle of the temple as he was asked, but there he
declares that Yeshua sits in heaven at the right hand of God, and that che
that shall come again on the clouds of heaven with all the holy angels to
judge the living and the dead.

The members of the council in great wrath throw him down from the temple,
so the people would see this and be afraid. But Yakob is not killed by the
fall, only crippled. So the members of the council began to hurl stones at
him. In great pain he struggles to his knees under the bombardment and
prays, “I beg you, Lord God our Father, do not hold this against them, for
they do not know what they do!”

Finally a textile worker takes the staff he uses to wring out the garments
he dyes and hurls it directly at the head of Yakob, which smites him dead.

A huge fire breaks out and destroys a tenth of the city of Rome. Rumors
begin to spread that the Emperor Nero himself started the fire to make room
for his new palace. To diffuse these suspicions, he puts a few Christians
under torture and gets them to “confess” to arson to stop the agony. Based
on this “testimony” hundreds of known Christians are placed under arrest
and fed to dogs, or crucified, or turned into screaming human street lamps.
Kephas is arrested, flogged, and crucified on Vatican Hill. Paulus is a
Roman citizen and cannot not be flogged or crucified so instead he is be-
headed on the Ostian road just outside of Rome.

After that a revolt against Rome breaks out in Judea, centered in Jerusa-
lem. Nero appoints General Vespasian as military commander over three le-
gions to put down the unrest. At first Vespasian has some success in Gali-
lee, but when Nero is forced to commit suicide the Empire is plunged into
civil war. Vespasian takes some of his forces to Alexandria to secure the
Egyptian grain supply, and ultimately he is declared Emperor himself by the
Senate. He leaves his son Titus in charge of the final assault on Jerusa-
lem.

The city is defended tenaciously by the Jews, but four Roman legions sur-
round Jerusalem with mighty earthworks. The outcome is never in doubt. Af-
ter a siege of five months the entire city, including the temple which has
always been central to Judaism, is pillaged and razed to the ground, except
for three towers and the Western Wall, which are retained on the orders of
Titus as a reminder to the surviving Jews of their lost glory. Yeshua
watches this from the summit of Mount Olive.

Jerusalem, one of five Patriarchal Sees in the universal Christian Church,
ceases to exist, even in name. The Romans turn it into a colony named Aelia
Capitolina.

The mother of Yeshua passes away peacefully while living in the house of
Yohanan in Ephesus, Asia Minor. Yeshua sends Issacharite women to gather
her body and bury her near the Sacred Pool in Canterwood. No one sees her
body removed. Yohanan knows only that before she could be buried her body
was not to be found, and no one on Earth could have possibly taken it. Thus
begins the cult of Miriam that would persist for ages.