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Piso created a second holiday for the Jews with his story of

Mordochaios and ~sther and the villain (~)~man. Li~e ~h@-Cha~r~ah

story, he wrote this story too first in his Jewish Antiquities

about" the year 90. Then he redid it to make it "biblical" as the

Greek book of Esther abo~t the-year 1OO when ne was_just finishing

his Vita and Contra Apionem.

This story starts with A~asueros’ feast~ ~% reminds us of

Belshazzar’s feast in chapter V of Daniel but is longer and much

mort detailed.

Like Piso’s story of the Hasmoneans, both his versions of

this story (whil~ it too is entirely fictional) include Jewish

triumph over their enemies--first by prayer and the heroism and

Esther, then by their bloody retaliation against their countles~

enemies who w~re planning their annihilation.

Piso inserted himself as the villain, Aman (Haman), that

the Min. He was playing Aman, second in command to the king, to

parallei his namesake Joseph having been named second in command

to Pharaoh in Egypt. In his Antiquities he had crucified Aman on

a cross 60 cubits tall, because 60 of course was the secret expression

of his Family name. Piso was thus deliberately mocking his own Jesus

story! The words of Alfred Noyes, British poet laurea%e, in his

The Ghost of Shakespeare, come to mind:

"...Laughing at his work, and che world as I thought,

~o~k~ng his own music, these wraiths~ of his rhymes."
Nor was he apparently ooncerned that the world would decipher

this s~<~ by him. Since the Pisos so well safeguarded and

hid their authorship of the NT, there was even less ch~ce his

duplicity in this story would be revealed.

Nor did the Pisos care that Judean leaders ~ew Latin and Greek

and what the F~ily were doing a~ their codes. The Jews in 66-73

had already been decisiv<ly defeated by ~omes- legions. They seemed

powerless against Rome’s 300,O~men in its legions--legionaries and

a~i~ie~m l~ds all over the ~o~n world.

After Piso wrgte the original book of ~sther for his Greek bible,

th~ Jews were required to authenticate it by writing a Hebrew

~~n for their ~n bible soon after 105. It was after

Justus ~d ~ni~ the Gospel of John, because the Hebrew version

contains ~rds ~~d@v~ ~d ma~, and it was in the

~spel of Jo~ th~ Jesus was first referred to as "the wor~’ in

1.1. Further Jo~ contains the epitome of the Christian ~e

in Jo~ 3.16 ("For ~d ~ loved the world..." etc.). The 9annayim

the Hebrew s~es of the early second c~t~y, ~st h~e ~oticed this

fo~s. ~gr the word Yes~, a s~ version of the Greek Iesous,

and ~ich ~t~ed 316 in Hebr~ s~l n~be~, appears in coded

re~r~ged se~ce of its letters ~i through the Hebrew ~ok of

Esther. A~h in code, this is the first work in which Yes~ ~s.
The actual main a~thor of the Hebrew transla~io~ of ~sther’~am

l~va, ~or we will see his name appears t~ereon, and in fact .
it was altered for that purpose. Moreover, his sig~ature was a~so

made to appear on the Hebrew translations of Piso’s Greek-language

I Chronicles, Ecclesiastes, Daniel, Zachariah and even on the Family’s


But Esther appears to be the first one he translated, and in

which he took great pride. For it was in Esther that he first changed

his name. Each of Piso’s two account~ (Jewish Antiquities, and the

Greek book of Esther) commence with an 180 day feast of ~e king in

the third year of his reign. In writing the Hebrew translation,

Akiva was required to follow Piso’s Greek phraseology but somehow

also place his signature prominently in the first pagt of the book.

Akiva’s original Hebrew name mu~t~have been the Hebrew Yaacov (Jacob).

However that name totaled 182 in Hebrew regular numbering.

Therefore an equivalent pseudo-Aramaic form of his name was created.

It was Akiva and it totaled in Hebrew regular numbering 183. And

because~his name Akiva totaled 183, he can be seen to be the secret

author of the book. Akiva was following the device Piso had used

years before when writing Matthew: inserting his name in number~on

the very first page~ -

Akiva inse~ted himself again into the 14th verse of the first

chapter of the Hebrew Esther. .1"nat states the king had seven

chamberlains and it then lists their seven names. Seven plus seven

plus lA totaled 28, and that was an his father, because

Akiva was "ben Yosef" which was 28 in small numbering in Hebrew.

And th~s Akiva was num~rically bo~h’ 183 and 28. Later we will

see he was also 12 in small numbering. And by combining his 12 with

his patronymic of 28, he was also AO.

Yeshu (with its letters rearr~ged, ~d therefore in hidden ~)

is not the only reference to Jesus which appears in the Hebr~ book of

E~r. The complete n~e, Iesous, ~ wha~ wo~d be its Hebrew fo~,

~d, s~n, roY... ~u~d as the vowel "oo"), ~d sof,. appears hid~n ~
rearranged letters in the n~e Vashti~ who was the kin~’s first wife,

Amazingly we will meet the s~e spelling ~ain. -

Since Pi sO’~ had ~cked his own created hero’s death by ~~

H~m=~ (t~ ~s-- h~se~!) 60 cubits hi~, Akiva m~t h~e felt

was relatively sa~e to secretly join in the frivolity. Therefore

~iva ~ote that H~’s death was by h~ging upon a tree ~~

(not upon a cross) and ~he height of the hangin~ was 50 (not
60) c~its high. It was 50 because 50 was represented by the Hebrew

letter n~ or "n," which was~a~a!lusion to ~shua son of N~, Piso’s

source for the Jesus name. __N~ in Ar~c me~t fish~ and that was why

the early church used the fish s~bol to allude to Jesus.

A Couple of years laber Piso, believing the difference in

of Ha ’s demise
ight que ions,

Version, it would state his death was on a gallows 50 cubits~

The ~st interesting expression of code in the Hebr~ Scroll
~ Esther was the :sgcr~t ~i~ o~ the name ~eshu in various

~~ ways. The Hebrew letters of this n~e were Yod (Y),

Shin (sh) or its ~ri~t Sin (S), ~d Vav (V) or its

vowel fo~, "oo" or "oh." Akiva and his fell~ t~e~ (sages of
the first and second c~t~ies C.E.) ~aged to foll~ the F~F’s .~

l~guage and yet choose ~ew.w~ Which contained the letters of

Yeshu in v~ious rearranged sequen~ forms, all t~o~h the

Esther scroll.

For ex~e, following are words which are t~en from only

the very first of the ten chapters:

Th~ English The The Hebrew / Source: the
~ aning Hebrew letters ch. a~d verse
~ord .

his offici~s - - sorov

.... ~in resh ~d ~av 1.3
and officials of ~’soray vov sin resh yod 1.3
eighty shemonim 9~in mere roy nun yod mere 1.A
and the ~drinking v’ha%h’seeya~ yoy hay shin sof ¥od hay 1.8

Va~ti Vashti __vov shin tof yod 1.12

he did~ va’ygas~ yov yod ayin 9in 1.21

These and all the other examples in words all through the

Scroll of Esther were written at the direction of Akiva who was

the author. This demonstrates that the first use of the name

Yeshu was by Akiva about the year i07 C.E. when he and his
colleagues wrote the Hebrew translation of Piso’s original Greek

book of Esther.
Tn Akiva and his colleagues the name Yeshu represented Piso.

By repeatedly inserting that name in code, they were hinting that

the whole Esther story had originated as, and was, merely another

Pi@o story.
All this knowledge was lost to even Jewish scholars by

about the year 15OO when they lost knowledge of Piso and his Greek

codes and thereafter had no way of even suspecting there were

similar codes in response hidden in the ancient Hebrew writings.

Akiva and his colleagues apparently were not yet convinced

that they ~st foll~ exactly Piso’s l~g~ic in their Hebrew

version. Fo9 they slipped even ~re anti~i~ code into the

Scroll of Esther by ~ ch~ his t~mi~.

For one thing, the list of H~n’s ten sons who were ~g
differed from Piso’s list in the Greek Esther. The names were

recreated as variations of Piso’s secret names. In the Hebrew,

nine was Aridai, which meant yedai (the hands of) Ari(us).
ten ~s a classic. It is ~s~. The z~in co~d ~t~ch~ge with

a dalet. Thus it was really v~o~h. Hence it was the dosoh

(~ich me~t religion) or new Torah of ~ Veil, Piso, the co~r

of the new Veii, which was Jerusalem.
Even brier was the insertion three times, after the fictional
Jews retaliated against the ~ct~n~ followers of H~ w~.~" ~

planned to ~l~e them, by ~~ them. The book sazs (~.IX

at verses 10, 15 and 163 each time after they killed their ene~es,

~bi~h loh shalchu et yodom, supposedly meaning "and into t~

~der they did not extend their hands."

B~ just as the Greek "b" in bios (which word me~t "life" or

"a bow" of an ~row) was changeable by the Pisos into the Latin "p"

to ~e (with c~ange of sequence of the "o" and "s") the

word Piso--the "b" ~d "p[ co~d also ~terch~ in Hebrew.

And in Hebrew "~ could ~te~e with "s." Thus bizah
was a coded Pisah (Piso).
Thus the expression really ~eant "and to Piso they did not

[ e~end their hands." T~s is ~~t of Jo~ i.ii that he

came ~to his own and ~s own received him not. For Jo~ ~d been

written just a f~ years before the Hebrew version of Esther.

And each~of the t~ee times this identical phrase was used in

~, it totaled 60 in Hebr~ ~a]l n~~, ~d the total

t~S was 180. Both n~ers of co~se pointed ~r~g~ ~ Piso.

There is f~t~r c~i~ th~ this phrase was in fact

deliberately pointed at Piso, and that its thrice inseztion was made

to total 60 each time and hence a total of 180. Several ce~ies

laten vol~e ~e~ ~n the tal~ was written. At its p~e 7a
the discussion substantiates this as th~ correct interpretation.

a so s ts orth A iva’s l ely the

/. ~ng. This all appears in the Appendix section i. i
The Hebrew code in 8.17 tells what occurred because the
Jews refused to accept Piso: the inhabitants ~isyahadim, which
supposedly meant "they converted to Judaism" for fear of the Jews.
In fact it meant the opposite: mase yehudim, Eecause mase meant

death~the expression meant "the Jews met death." Thus this story,
which is apparently a tale of the ancient Jews annihilating their
enemies in Persia, is in fact the reverse. It secretly reveals

~hat it was the Jews who were killed. ~heir actual~ annihilation
had occurred in th~ first r~volt, by ~ome’s legions at Piso’s command.

Another effort ~o put a "happy face" on the great debacle

was written several centuries later in Tractate Soferim XIV.6
in the Babylonian talmud. : ~The ~xpression was created, also "may

Charbonoh be remembered for good."

Charbonoh had been one of the king’s seven chamberlains

in Esther 1.10, and his role in 7.9 was limited to reminding the

king that the gallows which Haman had built for Mordecai was still
~ in Haman’s ho~ Yet, s0m~how hennas’so important that

he should for some reason be forever r~membered for good?

Charbonoh really meant the destruction of the temple,

because c.~urban in Hebrew meant the destruction. Both words were

derived from the Hebrew ~herev which meant a "sword."

Previously the Herodians and their allies the Boethusians

to whom they entrusted the operation of the sacrificial system

in the temple, had been exploiting the people. It was secretly

rationalized that the way for the people to be freed from
t~is trap was for God to have allowed the destruction of the whole

system. The talmud speaks of a snake wrapped around a barrel of

hon~y. To free the residue of the honey from the snake , it was

necessary that the whole barrel, together with the snake wrapped --

around it, be crushed.

By God allowing the destrhction of the temple and its

sacrificial system, the J~ws forever were freed from the Herods
and their exploit~ control of the sacrificial system.

Thereafter the chaverim (friends), called pharisees by Piso and

who wou~d commence calling themselves rabbis, would become the

Jewish leadership. The sacrificial system now being goner-they ~

would instead lead thesurviving Jewsto forgivenness through prayer,

righteousness and good deeds.

Through th~ dark centuries the Jews would joyously celebrate the

holiday of Purim with its story of how Mordecai and Esther, with God’s
help, saved their people from catastrophe in ancient Persia. However
anti-semites, seeking yet another reas6n to hate Jews, have focused~ on

another aspect: the viciousness which Mordecai and ancient Jews had
inflicted on their foes. In fact, although but a fictional story,

this aspect helped Hitler justify his regipr~cal murder of modern-

day Jews.
In any event, Akiva and his colleagues must not have been

displeased at Piso’s reason for r~quiring this translation, it

would be an example of ancient Jewish bravery in which Piso’s new

believers could take pride. And probably Akiva’s surviving

people were pleased to enjoy the new holiday of Purim. With it

they could also enjoy Piso’s self-mockery Of his alter-ego’s death.

The story became a small symbolic rejoinder to what Piso had

done to their people in destroying them and their Temple, and

continuing to slander and build hatred against them all over the

wmrld. Yet because it was not a true story, the author was

careful not to include in it God’s name.

The author loaded his Esther story with language code in Hebrew

attacking Piso and his Jesus story. The Family must have perceived

this, for Piso retaliated..Abo~t ii0 h~ secretly wrote Gr.Additions

to the Book of FstherJz ThEse sought~ to justify persecution of Jews

on grounds which Piso included in the king’s first edict which he

now wrote: That the Jews are a"scatter~d ill disposed people W2 ~peed,__
with laws contrary to those of every nation." The edict charged ~P~7
the Jews disregard the royal ordinances and ~hus prevent the

unifying of the regime, and they stand"in ~i~stmnt opposition to

all men" Therefore the king had daclared "to desSroy them~ all ~’Brant°n’Greek

utterly with their ,~wives and children.__ 3 All this language was Septua-
added within the Greek book of Esther. p.ESther655
About the same time, Justus was :expressing III.13
the same opproSrium

of alleged Jewish opposition to mankind. In I Thess. 2.15 in the

NT he wrote that the Jews killed the Lord Jesus ~and ~he prophets and
drove out the Christians and "they ar~ ~ot pleasing to God, but

hostile to all men."

Although the main focus of the replies hidden in the scroll
of Esther were directed at Piso himself, its responses were also

directed at Pliny. The idea came from Piso himself. That was
because the original Greek Esther in 1.1 and again in 3.12 and .13,

stated that the king ruled over 127 provinces. And that was quickly
~¯ to be not only KP as lO0 but also Plinios as 27, both

Pisonian Greek numbers.

Therefore the Hebrew translation likewise focused on the 127

provinces by including that mention in the scroll’s ~e-y first verse.

It also pointed by other methods at Pliny as an author of the

original book:
i. The king who had been ~t~s in the Greek story, bec~e
in the Hebrew ~h~s, ~d that totaled 27 in Hebrew sm~l
2. The first listed of H~’s ten sons, ~r~dasa,
totaled 2T in sm~l numbering, ~d the second ~n was D~ne
because (in addition to being a fish) it appeared prom~
in one of Pliny’s stories.

of "P.~ And thus lifnay was merely Plina9 with its letters
4. The Hebrew book of Esther would receive the ~itle not

in with
~as 27.

In effect, the Hebrew Scroll of Esther was saying that its writers
knew that although Piso was overall supcrvis9r of ~he writing - of---the
Greek Esther, Pliny had been his assistant in directing the writing~
in the llth century lived Menachem b. Machir, a descendant

of the esteemed ~. Gershom. Menachem had lived durin~ the massacres"

of Jews in the F~rst Crusade in IO~6. He wrote a slichah (penitential

prayer) which stated that Haman was on a pole from a tree. The word

used there for "pole" was kundus. This was a shorten£d~and thus

~iszuise~ form of Secundus, one of Piiny’s n~me~. That this word

w=s coined, =nd appears only, in a p~nitencial pr&yer for the Fast

of Esther, part of the Purim holiday, indicates that as late as the

llth century it was known that Pliny had shared responsibility for

the creation of th~ original Greek Esther story.

Piso had his Harodian cousins helpin~ him. He knew

exactly what Akiva had done. From Piso’s standpoint, Akiva

and his colleagues had behaved very badly and been very

foolhardy in attackin~ him and his story. The Family would

retaliate in the Greek add±tionS to their original Esther and

in I Thess. 2.1~, but then they let it ~0- Besides the Hebrew

code was so deep in Esther, even the average surviving Judaeans

would not perceive. And Piso needed Akiva. Piso was supervising

the writing of many new ~ prophefiic ;"ancient"books, and Akiva would

have many more translations to supervise and produce.

But Piso must have Warned Akiva and the others that no

more such coded attacks would be tolerated--or their and their

peoples’ lives would be endanzered, their school and sanhedrin ~

would be closed 2 and their religion would a~ain be outlawed. _

And Piso spoke with absolute authority. His son-in-law Trajan ~ ~

was now emperor (98-117). Behind the ~sqenes, Piso’s word was

law. Henceforth the translators must follow his language

literally. And Akiva as the party responsiSle, must continue

placing his name ln code prominentl)on each translation!
Nor were the ~o villains, Piso (as H~an) and Pliny (as

Ahasueros) the only protagonists of the period inserted in code

in the Scroll of Esther. ~o heroes were also secretly ins~.

These were Yoch~an ben Zakkai and, ama~ngly, th~ Tor~!

~ch~.~ was inserted ~d~r the identity of Mordec~.

Piso in the original Greek-language Esther had called the Jewish

leader Mordochaius. But the Hebrew Scroll of Esther changed this

to Mordecai. That was in order that the n~e 5e readable also

as Mar Dacai, that is Mr Dacai. And that was because the zayin

in Hebrew and the dalet in Ar~aic were interchangeable. For

ex~e, ~a~av, H~brew for "gold," was d~av in Aramaic. Thus

Mar Dacai, ~ Dacai, co~d in code be seen as Mar Z~kai, Mr Zakkai.


Esther’s n~e’s pr~ciation was not changed ~ Akiva_ from

how Piso had c~eated it. Instead she received also a secom~ n~e

in the Hebrew Scroll. It was Hadassah. This was spelled

H, D. S (s~e~), H. Amd by changing .the s~ech to a -,

different S letter, sol, and ch~ng the pron~ciat~n of t~

then ~w~tten vowel, it became Ha ~ossah, which me~t "the

religion" or "the Torah." As a hint of this the word doss,

meaning religion, is used various places in the M~gillah.

Anoth<r hint that dossa meant "the Torah’ comes from the
blessing still today chanted to introduce the ~’.gillah reading

on Purim. Supposedly it should bless God for al kriyat megillah,

"on the reading of the megillah." But instead it says al mikrah
m~gillah. Mikrah supposedly also meant"reading" but in fact it
was another term for the Torah. Thus the megillah was secretly being

likened to the Torah!

Thus Akiva and his colleagues were secretly saying that the

Jews were saved not Dy Mar Dakkai and Esther, but really by M~r
Z~kai (Mr Zakkai, ~chan~ ben Zakkai) and the Torah!

Thus Akiva m~ to write the Hebrew version of the Esther

story in such w~ as to make his predecessor, ~ben Z~i,
the sage who had escaped Jerusalem to Ve~ian to s~ren~r and
in ret~n was allied a religious sc~ol at ~vneh (Y~ia)~

secret hero of the Scroll of Esther. In effect the story was

saying that it was he, ~ch~ (together with the Tor~) who had

saved the J~ish religion and with it the ~i~ J~s from

total obliteration at the hands of Piso~

Farther proof of the central~heroic role of ~chanan ben Za~ai

in the story, ~t~h hidden in code, is expressed t~o~h

the n~er which ~iva g~e him. Akiva himself was e~re~ed

in v~io~ n~, because of the different books w~ch Piso

forced ~ to ~an~e ~to Hebrew. B~ to honor ~s predecessor,

~ch~, Akiva needed to devise only ~ ~ngle n~er. It was 25.

i. His name Yochanan added up in Hebrew to 25. Likewise

Mordecai ben Yair in the story added up to 25. This was a hint that

allegorically they were identical, that it was Yochanan ben Zakkai

who was the secret h6ro of the story.

2. The tractate of the Babylonian talmud which contains

preceipts of conduct written by the sa~es of the period was

called Avot, ~hich meant "fathers." Later it was recite~

in its six sequential chapters on Sabbath afternoon s between

Passover and Shavuot, and still is in Orthodox synagogues.

When so recited it is called ~irkei Avot, meaning ~hapters

of the Fathers. Pirkei in[Hebrew small numbering totaled 12,

and Avot was 13. Hance the total was 25p and again alluded to

Yochanan ben Zakkai. He was thus again honored for having

enabled the Jewish religion and its people to survive.

3. A tradition was created that on Purim one should drink

so much that he no longer knows the difference between "blessed

be Mordecai," and "cursed be Haman" (both Hebrew phrases). ~.

Each phrase in Hebrew small numbering totaled 25. In other

words, they were both the same--the story was all a Piso storyl
Among all the various works on both sides written

d~ing this ~r~gle, the Scroll of Esther was the ~st

intricate code book written. This is not ~o~ today. Jews

celebrate Purim as a ~liday of frivolity, often wearing co~es

(like a Jewish ~ll~e~ I). And drinking is permitted just

in the outside world. They fail to perceive why tradition

teaches children to ~e noise to erase or blot out H~’s

n~e whenever it is mentioned during ~ll~ reading. They

have no idea whatever o f the great significance of the Scroll

and the Holiday. They follow the s~ce story in believing it

merely re~ts events which occ~r~ in ancient Per~-

certainly not in first ~d second, century J~a.

However in those says the "t~n~ w~ll ~n~, and ~heir

~nowledge con~nue~ well into ~ne Midge Ages. A tradition was

created th~ after God ~t~y sends his Messiah to perfect
the world, the only ~o holidays th~ will thereafter need be
c~r~ will be ~m Kipp~ ~d Purim. The reason for this

was also s~s~ lost. ~y what was ~tw~ th~

when the tr~h ~t~y makes all free (a paraphrase from Jo~
8.44) ~m Kipp~ will still be needed as a vehicle for ~ne~

from sin. And Purim will retain such leading importance that it

be still clebrated in remembrance of ~w ~d, t~o~h ~n ~

Z~kai and the TorSi saved and preserved the Jewish religion

and its ~vi~ng people from the h~dl of Piso !

App. Sec. 1
to the ~croll of Esther



The numerics of this pertinent Inner Circle phrase in the Scroll

of Esther was:


V B B Z H L A Sh L H V (as oo) AT Y DM
6 2 2 7 5 3 i 3 3 N 6 i~ i A ~

22 & 20 5 9
The total was 60.
Three insertions brought the total to 180. Both totals alluded to Piso.

This page of the talmud written several centuries later, was Megillah
7a. It relates &fable that three separate sages each stated that Esther
was composed ("spoken") under the Holy Spirit:

A1 6S 2

2B R2 ~as oo) ~H i 3
H IK 60 4D Sh 5N 1A 5
M4 2R H
13 18 19 17

The total was 67.

Sixty seven of course was Piso by the Greek sequence system:
P I s
sixteenth~letter ninth letter eighteenth letter twenty fourth letter

Most~ probably it was hinting that the first and third rabbis, assisting
the middle one who was the leader, Akiva, were helping him with the
composition of th~ Scroll of Esther.

At that point, a fourth "rabbi" then appears in this talmudic fable:

Yosi the son of Darmaskith. That is, Yosi the son of Damascus. He is
Josephus/Piso! He too utters the same phrase as the other three: "Esther
was spoken under the Holy Spirit." But he then also utters the pertient

Obviously what the talmud writers meant was that this pertinent --
phrase in the Scroll of Esther applied s.pggifically to Piso! ~n~ so " "

~s w~J~%gi~A
s (plunder)Ch°sen
so wasitwouldcode

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