Remembering Passover, The Controversey of the NAME Beeing Changed and the symbol of The Babylonian Sun-God…The Cross, The Phallic Symbol and the deception…Cross
ACCEPT INSTRUCTION and REPENT! Turn from the traditions of men who lead down the broad road to destruction for the day of the Most High draweth nigh…
Will you keep the Feast of Passover in 2011? It is the only “safe place prepared in advance for us to bee our place of refuge and rest…Sabbath REST.”
Sin is the transgression of the Law of YHWH the real Lawgiver on this planet that those destroying the Earth wage war with mankind held hostage.
Do you sigh and cry for the abominations of EASTER, XMAS and Halloween traditions of men?
Which Mark is in your forehead; that of the beast kingdom or YHWH’s ? Which side of the valley of decision do you stand? Choose ye this day life and as for me and my house we shall serve YHWH the Most High in the city of Righteousness….
Ez9:4 And YHWH said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
1John 3:1 Behold what manner of love the Father has bestowed on us, that we should be called children of YHWH! Therefore the world does not know us, because it did not know Him.3:2 Beloved, now we are children of YHWH; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.3:3 And everyone who has this hope in Him purifies himself, just as He is pure.3:4 Whoever commits sin transgresses also the law, for sin is the transgression of the law.3:5 And you know that He was manifested to take away our sins, and in Him there is no sin.3:6 Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him.3:7 Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous.3:8 He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of YHWH was manifested, that He might destroy the works of the devil.3:9 Whoever has been born of YHWH does not sin, for His seed remains in him; and he cannot sin, because he has been born of YHWH.3:10 In this the children of YHWH and the children of the devil are manifest: Whoever does not practice righteousness is not of YHWH, nor is he who does not love his brother.3:11 For this is the message that you heard from the beginning, that we should love one another,3:12 not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother’s righteous.3:13 Do not marvel, my brethren, if the world hates you.
3:14 We know that we have passed from death to life, because we love the brethren.
ISAIAH 1:26 And I will restore thy judges as at the first, and thy counsellers as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.1:27 Zion shall be redeemed with judgment, and her converts with righteousness.1:28 And the destruction of the transgressors and of the sinners shall be together, and they that forsake YHWH shall be consumed.
The Cross and Crucifixion.
This Is Appendix 162 From The Companion Bible.
In the Greek New Testament two words are used for “the cross” on which the Lord was put to death.
1. The word stauros; which denotes an upright pole or stake, to which the crimminals were nailed for execution.
2. The xulon, which generally denotes a piece of a dead log of wood, or timber, for fuel or for any other purpose. It is not like dendron, which is used of a living, or green tree, as in Matthew 21:8; Revelation 7:1, 3; 8:7; 9:4 , etc.
As this latter word xulon is used for the former stauros, it shows us that the meaning of each is exactly the same.
The verb stauroõ means to drive stakes.1
Our English word “cross” is the translation of the Latin crux; but the Greek stauros no more means a crux than the word “stick” means a “crutch”.
Homer uses the word stauros of an ordinary pole or stake, or a single piece of timber.2 And this is the meaning and usage of the word throughout the Greek classics.3
It never means two pieces of timber placed across one another at any angle, but always of one piece alone. Hence the use of the word xulon (No. 2, above) in connection with the manner of our Lord’s death, and rendered “tree” in Acts 5:30; 10:39; 13:29. Galatians 3:13. 1 Peter 2:24. This is preserved in our old English name rood, or rod. See the Encycl. Brit., 11th (Camb.) ed., volume 7, page 505d.
There is nothing in the Greek of the New Testament even to imply two pieces of timber.
The letter chi, , the initial of the word Christ , was originally used for His Name; or . This was superseded by symbols and , and even the first of these had four equal arms.
These crosses were used as symbols of the Babylonian sun-god, , and are first seen on a coin of Julius Cæsar, 100 – 44 B.C., and then on a coin struck by Cæsar’s heir (Augustus), 20 B.C.4
On the coins of Constantine the most frequent symbol is ; but the same symbol is used without the surrounding circle, and with the four equal arms vertical and horizontal; and this was the symbol specially venerated as the “Solar Wheel”. It should be stated that Constantine was a sun-god worshipper, and would not enter the “Church” till some quarter of a century after the legend of his having seen such a cross in the heavens (EUSEBIUS, Vit. Const. I. 37).
The evidence is the same as to the pre-Christian (phallic) symbol in Asia, Africa, and Egypt, whether we consult Nineveh by Sir A. H. LAYARD (ii 213), or Manners and Customs of the Ancient Egyptians, by Sir J. GARDNER WILKINSON, iii. pages 24, 26, 43, 44, 46, 52, 82, 136.
Dr. SCHLIEMANN gives the same evidence in his Ilios (1880), recording his discoveries on the site of prehistoric Troy. See pages 337, 350, 353, 521, 523.
Dr. MAX OHNEFALSCH – RICHTER gives the same evidence from Cyprus; and these are “the oldest extant Phoenician inscriptions”; see his Kypros, the Bible, and Homer : Oriental Civilisation, Art, and Religion in Ancient Times, Plates XIX, XXV, XXVI, XXX, XXXI, XXXII, XL, LVIII, LXIX, etc.
The Catacombs in Rome bear the same testimony : “Christ” is never represented there as “hanging on a cross”, and the cross itself is only pourtrayed in a veiled and hesitating manner. In the Egyptian churches the cross was a pagan symbol of life, borrowed by the Christians, and interpreted in the pagan manner. See the Encycl. Brit., 11th (Camb.) ed., volume 14, page 273.
In his Letter from Rome Dean Burgon says : “I question whether a cross occurs on any Christian monument of the first four centuries”.
In Mrs. Jameson’s famous History of our Lord as Exemplified in Works of Art, she says (volume ii, page 315) : “It must be owned that ancient objects of art, as far as hitherto known, afford no corroboration of the use of the cross in the simple transverse form familiar to us, at any period preceding, or even closely succeeding, the time of Chrysostom”; and Chrysostom wrote half a century after Constantine!
“The Invention of the Cross” by Helena the mother of Constantine (in 326), though it means her finding of the cross, may or may not be true; but the “invention” of it in pre-Christian times, and the “invention” of its use in later times, are truths of which we need to be reminded in the present day. The evidence is thus complete, that the Lord was put to death upon an upright stake, and not on two piece of timber placed at any angle.
1 There are two compounds of it used : sustauroo = to put any one thus to death with another (Matthew 27:44. Mark 15:32. John 19:32. Romans 6:6. Galatians 2:20); and anastauroo = to rise up and fix upon the stake again (Hebrews 6:6). Another word used is equally significant : prospegnumi = to fix or fasten anything (Acts 2:23).
2 Iliad xxiv. 453. Odyssey xiv. 11.
3 For example, Thucydides iv. 90. Xenophon, Anabasis v. 2. 21.
4 Other coins with this symbol were struck by Augustus, also by Hadrian and other Roman emperors. See Early Christian Numismatics, by C. W. King, M.A.
The “Others” Crucified With The Lord
(Matthew 27:38 and Luke 23:32).
This Is Appendix 164 From The Companion Bible.
Misled by traditon and the ignorance of Scripture on the part of mediæval painters, it is the general belief that only two were crucified with the Lord.
But Scripture does not say so. It states that there were two “thieves” (Greek lestai = robbers, Matthew 27:38. Mark 15:27); and that there were two “malefactors” (Greek kakourgoi, Luke 23:32).
It is also recorded that both the robbers reviled Him (Matthew 27:44. Mark 15:32); while in Luke 23:39 only one of the malefactors “railed on Him”, and “the other rebuked him” for so doing (verse 40). If there were only two, this is a real discrepancy; and there is another, for the two malefactors were “led with Him to be put to death” (Luke 23:32), and when they were come to Calvary, “they” then and there “crucified Him and the malefactors, one on the right hand and the other on the left” (verse 33).
But the other discrepancy is, according to Matthew, that after the parting of the garments, and after “sitting down they watched Him there”, that “THEN” were there two robbers crucified with Him, one on the right hand and the other on the left” (Matthew 27:38. Mark 15:27). The two malefactors had already been “led with Him” and were therefore crucified “with Him”, before the dividing of the garments, and before the two robbers were brought.
The first two (malefactors) who were “led with Him” were placed one on either side. When the other two (robbers) were brought, much later, they were also similarly placed; so that there were two (one of each) on either side and the Lord in the midst. The malefactors were therefore the nearer, and being on the inside they could speak to each other better, and the one with the Lord, as recorded (Luke 23:39 – 43).
John’s record confirms this for he speaks only of place and not of time. He speaks, generally of the fact: “where they crucified Him, and with Him others, two on this side, and that side, and Jesus in the midst” (John 19:18). In Revelation 22:2 we have the same expression in the Greek (enteuthen kai enteuthen), which is accurately rendered “on either side”. So it should be rendered here: “and with Him others, on either side.”
But John further states (19:32, 33): “then came the soldiers and brake the legs of the first, and of the other which was crucified with Him. But when they came (Greek = having come) to Jesus, and saw that He was dead already, they brake not His legs.” Had there been only two (one on either side) the soldiers would not have come to the Lord, but would have passed Him, and then turned back again. But they came to Him after they had broken the legs of the first two.
There are two words used of the “other” and “others” in John 19:32 and Luke 23:32 (see Appendix 124. 1).
THE FIVE CROSSES AT
PLOUBEZERE, NEAR LANNION,
In the former passage we read, “they brake the legs of the first and of the other.” Here the Greek is allos, which is the other (the second) of two when there are more (see Matthew 10:23; 25:16, 17, 20: 27:61; 28:1. John 18:15, 16; 20:2, 4, 8, and Revelation 17:10).
In the latter passage (Luke 23:32) the word is heteros = different (see Appendix 124. 2); “and others also, two, were being led with Him.” These were different1 from Him with Whom they were led, not different from one another; for they were “in the same condemnation”, and “justly”, while He had “done nothing amiss” (verses 40, 41).
From this evidence, therefore, it is clear that there were four “others” crucified with the Lord; and thus, on the hand, there are no “discrepancies”, as alleged; while, on the other hand, every word and every expression, in the Greek, gets (and gives) its own exact value, and its full significance.
To show that we are not without evidence, even from tradition, we may state that there is a “Calvary” to be seen at Ploubézéré near Lannion, in the Côtes-du-Nord, Brittany, known as Les Cinq Croix (“The Five Crosses”). There is a high cross in the centre, with four lower ones, two on either side. There may be other instances of which we have not heard.
“In the Roman Catholic church…. the altar-slab or ‘table’ alone is consecrated, and in sign if this are cut in its upper surface five Greek crosses, one in the centre and one in each corner… but the history of the origin and development of this practice is not fully worked out” (Encycl. Brit., 11th (Cambridge) ed., vol. i, pages 762, 763). This practice may possibly be explained by the subject of this Appendix.
1 Compare Matthew 6:21, 24; 8:21; 11:3. Luke 5:7; 6:6; 7:41; 9:56; 14:31; 16:13, 18; 17:34, 35; 18:10; 23:40.