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The "Apocalypse," or "Revelation," tells us (xi. 8) that the Christian Saviour was crucified in Egypt, which is an admission of the zodiacal origin of the crossifixion," or “crucifixion," and shows us where the story came from. The crossing of the sun over the equator while in the sign of the Ram (Aries)—i.e., March—and the Passover were both derived from Egypt. John,“ the Evangelist,” describes the hair of his God as “like wool,” which signifies the Ram-sun. His account of the crucifixion says that it occurred in a garden-i.e., it was the autumn crossing, or equinox, the emblem of which was a fruit garden or vineyard. The mother of the Saviour is with him at the garden crossifixion, but not in the Calvary, or vernal equinoxial one, because Virgo was August, which came next to the autumnal equinox. He was the "Just One” at the September crucifixion, because he was in the sign of Libra, the Balance. That libidinous song called “Solomon's Song" frequently mentions the “garden” (iv. 12–16; vi. 2 ; viii. 13); the whole Song is to the summer sun (ii. 10-13), and is most absurdly supposed by Protestants to allude to the Church, and by Catholics to the Virgin. Mitchell tells us that “at the autumnal equinox, when the celestial sign Virgo (Eve) is setting heliacally, she seems to be followed by the constellation Bootes (Adam, or a personification of solar heat), and, by seeming to hold out to him a branch with beautiful fruit upon it, was said to tempt or seduce Adam, whom she appears to draw after her; and when the two sink below the western horizon they are said to fall, and to resign the heavens to the dominion of the serpent and other wintry signs-i.e., cold and darkness (figuratively, evil). While the man and woman are retiring from the summer garden of fruits and flowers, the sign Perseus is seen rising in the east, and, with his flaming sword, is said to drive the happy pair from the reign of summer. As Virgo sinks first in the west, she is said to be first in transgression."* But if Jesus was to be successfully
run as a Messiah, a prophecy or prophecies must be found to fit the circumstances; so the Hebrew Scriptures were searched with this object, the result of which will be seen in the next chapter.
FABRICATED PROPHECIES RELATING TO THE
“ CRUCIFIXION” - OTHERS RELATING TO THE MIRACULOUS BIRTH AND MESSIAHSHIP OF JESUS.
An example of how a text of the 0. T. can be used to accommodate it to a doctrine may be found in the Epistle to the Hebrews (x. 5): “Sacrifice and offering thou wouldst not; but a body hast thou prepared.” Now, the original from which this is taken is in Psalm xl. 6, where the reading is : “Sacrifice and offering thou didst not desire ; mine ears hast thou opened.” But the writer was searching for a text to square with the sacrificial theory he was enunciating; as the latter part of the quotation did not square properly, he simply altered it. The following bogus prophecies are produced here as being connected with events said to have taken place at the gibbeting of Jesus by the Roman Government. Not a single one of these will be found to have a genuine reference to the events to which the second-century writers have connected them. They are all to be found in the “Luke" Gospel except one, which is from the champion forger of Gospels, the writer of “ Matthew": LUKE XVIII. 32, 33 :
“ For he shall be delivered unto the Gentiles, and shall be mocked, spitefully treated, and spitted on. And they shall scourge him, and put him to death." MATTHEW XXVII. 26: " And when he had scourged
he delivered him to be crucified" (literally gibbeted). 29: " And mocked him.”
“ And they spit upon him, and......smote him on the head.”
Now, there is nothing whatever in the so-called Prophets concerning Jesus and these reputed events, though we are told that “all must be fulfilled which was spoken by the prophets." We are referred to Isaiah liii. 5, which says: * And with his stripes we are healed”; and l. 6: “I gave my back to the smiters, and my cheek to them that plucked off the hair. I hid not my face from shame and spitting.” This is part of a lament by Isaiah regarding the captivity, bidding Jerusalem to awake; that she had drunk at the hands of the Lord the cup of his fury, but that her sons would no more drink it again; and telling Zion to put on her strength : “Put on thy garments, O Jerusalem, the holy city; for henceforth there shall no more come unto thee the uncircumcised and the unclean” (lii. i.). Not a word of this relates to Jesus.
LUKE XX. 37: “And he was reckoned among the transgressors.” This is suggested by Isaiah liii. 12 :
" And he [Israel] was numbered with the transgressors.” So Jesus is hung between two thieves. To fulfil verse 7, he is made at his trial to "hold his peace" and "answer nothing." To fulfil verse 9, “a rich man from Arimathea ” is introduced, who placed the body “in his own new tomb.” To fulfil verse 12, Jesus is made to say: "Father, forgive them, for they know not what they do.” It is scarcely necessary to repeat that this chapter contains no predictions whatever concerning Jesus.
Psalm xxii. is made to do duty as prophetic of Jesus. To fulfil verse 16 the Roman Government is represented as suspending its usual custom of gibbeting with ropes; he is therefore nailed, for "they pierced my hands and my feet.” Death in the ordinary way would not have fulfilled the “prophecy”! Verses 7 and 8 suggested the “mocking.”
MATTHEW XXVII. 39-43: "And they that passed by reviled him, wagging their heads, and saying......He trusted in God; let him deliver him now, if he will have him.” Psalm xxii. says: “All that see me laugh me to scorn; they shoot out their lip, they shake their head, saying, he trusted in the Lord that he would deliver him ; let him deliver him, seeing he delighteth in him.” To fulfil verse 18, they parted his garments among them, casting lots. An amusing error is fallen into by the writer of “ John” regarding this bit of Hebrew poetry.
It was a custom with the Jews, obtained from the ancient Akkadians through the Babylonians, in writing poetry to repeat the same thing on the same line, but in a different mode of expression, thus: “Then shall Jacob rejoice and Israel be glad "; "Hear this, all ye peoples; give ear, all ye inhabitants of the earth”; “The mountains skipped like rams, the little hills like young sheep.” And so it was with this verse : “ They part my garments among them, and upon my vesture do they cast lots.” In each of these couplets there is but one statement, but the John writer, in describing what occurred in his imagination, falls into his own trap, and says too much. He says (xix. 23, 24): “The soldiers......took his garments, and made four parts, to every soldier a part; and also the coat; now the coat was without seam, woven from the top throughout. They said...... let us not rend it, but cast lots for it, whose it shall be; that the scriptures might be fulfilled, which saith : ‘They parted my garments among them, and upon my vesture did they cast lots””! According to this ingenious fabrication, Jesus had four garments and a vesture or coat, though in Palestine in those days a complete suit comprised but two garments—an under and an outer one. Also four soldiers only were present at the crucifixion, in order that each one might receive a garment; and the tunic was woven and without seam,” so that it would not be cut. A more transparent fraud can scarcely be imagined. The Psalmist represents himself as in great distress and surrounded by enemies, is "a worm," "a reproach," "dogs have encompassed” him “about,” “strong bulls” have “beset him," and these have “pierced” his “hands and feet,” and have “ divided ” his “garments among them.” The language is, of course, metaphorical, and contains no prediction whatever, and certainly has no reference to Jesus of the N. T.
Gall and vinegar as drinks (Matt. xxvii. 34, 48) were suggested by PSALM LXIX. 21: “They gave ine also gall for my meat; and in my thirst they gave me vinegar to drink.” And, in order to bring this in, the writer of “John (xix. 28) makes Jesus say: “I thirst......that the Scripture might be accomplished ”! When he had received the vinegar he said : "It [i.e., everything] is finished.” The Gospel of Peter says plainly : “And one of them said : Give him gall and vinegar to drink; and they mixed it, and gave him to drink. And they fulfilled everything,” etc. This is an innocent admission by the Gospel writers that they, and not Jesus, were busy "fulfilling" everything they could in any way twist into a prophecy.
PSALM XXII. suggested the cry from the gibbet : “My god, my god, why hast thou forsaken me?" but, as usual, had no reference whatever to it.
PSALM XXXIV. 19, 20 is made to do duty as another prophecy : "Many are the afflictions of the righteous ; but the Lord delivereth him out of them all. He keepeth all his bones; not one of them is broken.” The breaking of bones was a figurative expression with the Hebrew writers (see Psalm li. 8). The Synoptics knew nothing of this incident, but the John writer says : “But when they came to Jesus, and saw that he was dead already, they brake not his legs; howbeit one of the soldiers with a spear pierced his side...... For these things came to pass that the Scriptures might be fulfilled ; a bone of him shall not be broken'; and, again, another scripture saith : “They shall look on him whom they pierced.' This last quotation is from Zechariah (xii. 10), where the writer predicts that the Jews would return to the worship of Yahuh, whom they had forsaken, and that in that day idols would be banished from the land (xiii. 2). AMOS VIII. 9:
“And it shall come to pass in that day, saith the Lord God, that I will cause the sun to go down at noon." These words of a Hebrew cowherd we have seen brought forward as a prediction of the darkness which is said to have occurred after the crucifixion, but has no reference whatever to it. Here, too, we are told that Isaiah “saw the Lord ”; yet “John” says (i. 18) that
no hath seen God at any tinie”! ACTS XIII. 33:
“God hath...... raised up Jesus, as it is written in the second Psalm : Thou art my son ; this day have I begotten thee.” This is a most barefaced attempt at deception. The quotation is from verse 7: “The Lord hath said unto me (David) : Thou art my son; this day have I begotten thee.” The Psalm has not the least reference to the future Christian Messiah.
GENESIS III. 15 has been converted into a prophecy by both the Catholic and Protestant Churches, the former making the woman bruise the head of the serpent-intending the Virgin Mother; the latter making the seed of the woman to do so—intending Jesus. Both versions are wrong. The verse has an astronomical reference to the alternate reign of light and darkness—the summer sun and