~Ab~lard ~uchlin, K~nt, WA 9~06&

P0B 56}2, App. Sec. 5

HOW THE TALMUD SUPPLIED ORYFTIC HINTS COINCIDING WITH OUR CONCLUSIONS AS TO THE ORIGINATORS OF Tn~ GOSPEL OF MARK: "V~LLEIUS PAT~RCULUSAND HIS SON

Somehow

the authors

of the Talmud several creators

centuries

later still of Mark.

knew the above two were the original It alludes to the former

of the Gospel names,

under both his literary

"Velleius"

and "Paterculus,"

both in code in Hebrew. dangerous for Jewish religious w~iters

It would have been deadly to have mentioned Hebraic forms

Piso and his descendants. and Paterculus

But it could use the these Roman (Velleius) and names

of Vel~us and secret

because

were so buried Roman writings

in the New Testament

(Paterculus). statements we will describe do not rise

To be sur~, the Talmud’s to the level of the first-hand in the New Testament. aristocratic authorship

proof supplied

by the Pisos in code so that their

The Family’s

code was designed

contemporaries and secretly

and descendants

would always know their responses, whom

honor

them for it. The Talmudic

on the other hand, the Pisos’ position.

were second-hand

proof by Jewish scholars

fictional

story and hero had forced into an adversarial

Nonetheless,

remarkably

they knew that "Velleius authors,

Paterculus"

and his son (Sabinus) it with the following

were the original scattered

and they expressed

statements:

i. "Until this year that family (exists) among the great ones of Rome and they call her the family of B~ar Leviyonus." This appea~in was found through the Babylonian Talmud, Hullin, page 87a, and on page 697.

Jastrow’s

Dictionar~

under Leviyonus

Three

things

are apparent

from this quotation:

(A) Vellionus to Pat~rculus, name

has been alluded

to. It was the name used, according and apparently

pp xii and 291, by his brother, since Paterculus claimed

was a family

his first name was Velleius.

(B) Then

has been reversed Velleius

(into Levionus)

just as the F~m~ly did by changing the

into Levius/Levi

in Mark 2.14. (G) The Talmud includes showing it was known that

te~m "Bar" (meaning his son (Sabinus)

son of) Levionus,

was the actual

writer (under his father’s

tutelage).

The above quotation (follo~:¢r Honorable

appears

at the cod of a story of a ~in of "nabbi." That was He was the

of Piso) who ask~d a ~u:stion Talmu~ic titl£

for "abbi Judah th£ P~ince.

Roman &p[oi~t<~ k~onn as ~a~bi

as p~t~ia~ch Judah

of the Jews of Israel and is better ~ liv(d aooct ti~e ~ ~ 2~0, which of

th~ ~rince.

shows the p~riod to w ich the quotation the "Bar Leviyonus" f~nily is attributed.

aod the still-kno~ledge

For our purposes, allude to the Family.

the quotation

shows how the Talmud

dared to

For Piso had been by far the most important He had been a grandson himself, of "Bar Leviyonus"

link in that great and the great Pat~rculus,"

Family.

grandson

of Leviyonus

who was "Velleius To be sure,the hidden behind

the founder

of the Christian

story.

reader would have had to know the secret identities these name. But if he did, at least in this fashion

the Talmud

had been able to allude to the descendants having to mention the forbidden Piso name !

of the Pisos without

2. Abba Koloon was "~ legendary person connected with the ~~ of Rome," according to the Midrash Canticles Rabb~

to the Song of Songs 1.8. This quotation is fo~d in Jastrow’s Dictionary p. 1128. Abba Koloon in Hebr~ had the s~e meaning as the The Latin ~terc~. was a s~t addition to the T~d, written

Midrash

as laue as the 12th and 1]th c~t~ies.

Thus Jewish sc~l~s as

late as the llOOs and 12OOs hinted they still knew Paterculus had ~d~ the new Christian Rome.

Earlier in the Tal~d between the ~rd ~d 7th centuries, writers of uhe Tal~d proper hinted they knew the sources from which the F~y, in honoring "~t~ with that literary name,

had dr~n the sources. We recall "c~lus" was an al~asion u~ uc%h "lame" and "wolf." The first was the reason the Ta~d gave Pi~’s created hero ~ng h~ aliases the ~e~ "Balaam ~ lOS.b; second ~g of the meant the Greek wolf. co~t, "c~ (cullus into D.72

the l~e." The

l~os ~d then into ~c~s) a fanciful w~n (h~ long) story will ~~

The Tal~d "L~os,

contains L~os, ~til

~u ~ns~e

Israel’s

we~t~?

~p~s~ly

L~os was a metaphor for the altar in the Temple ~d this was voiced in Greek, not Ro~, times. In fact it was secretly

~ allusion to the continuing Rom~ fiscal oppression s~veral c~t~ies after the Temple’s destruction. If one suspected Rom~ times, L~os co~d be construed as Lucius, name of a ~oman governor.

The statement shows the Talmud writers still knew Luchos/ Lukos was an allusion to the name of Paterculus. And that the story which he originated was the cause of the still continuing Persecution the land of Israel was suffering. Even though the Jewish population in Judaea had been greatly deplet,d there were still Jews living there. To reinforce this story having deep significance, it was placed in the Talmud in Sukkah on the final page which was made to be 56b. That was b~cause, as we will see, 56 was a leading number in the codes Pisos had created. Not relating to Paterculus and uhe wolf, but to another p~rson and animal is a somewhat paralleI Talmudic story. Rabbi Akiva and four older colleagues approached devastated Jerusalem, only to see a fox running out of the Holy of Holies. The fox was sha’uel in Hebrew, which happeo6d to also be the Hebrew haste Saul, who became Paul in the NT. To safeguard Jewish lives, they naturally feared to mention the name Piso. But they dared to use the word for Saul to s~cretly attribute the destruction to the Pisos. Again to reinforce this story having Inner Zfrcle significance, it was placed on the final page of the Talmudic book bMakkot,which was 24b, for 24 had been a favorite number used in Piso’s codes.

~. ~vk~los~ in the Babylonian because

a name meaning Talmud,

the same as Abbakoloon, page 56b. Obviously

appears tile page ~,~

Gittin,

was chosen

of the importance

of 56 as an Inner Circle

number

in Luke chapter 3. Dealing with such a perilous secret originator animal of Mark, was offered intended subject, the identity of the

the Talmud

wove a fanciful

tale. A Nero.

blemished

as a sacrifice

in honor of Emperor Kamtsah

But Bar Kamtsah

to tell the Romans.

was a ccdgname

for Piso in the Talmud, and Bar Kamtsah meant his son. So it was sugzested he be killed. R. Zachariah ~o Avk~los[emphasis the Baptist, added)convinced Mr Zachariah,

them not to do so. We should had been the creation The Talmud Zechariah

note that John

of Paterculus. the scrupulousness our Temple of R. burnt

then sums it up: "Through

ben Avkelos our House has been destroyed~ exiled from our land." footnote connects the incident

and we ourselves The Talmud’s again!) Jewish

with Josephus’

(Piso

War II.17.1,

ascribing

the start of the war to the in 66 C.E.

refusal to accept th~ offering

of the emperor

The foregoing three allusions have been culled through Marcus Jastrow’s Dictionary of the Targumim, the Talmud Babylonian and Yerushalml, and the Midrashic Literature; Judaica Press Inc., NY 1971. It is actually a concordance. Some knowledge of Hebrew is essential to reading it, which is in English but with the important words in Hebrew. Even Jewish scholars today have no idea what these allusions mean. Having lost Inner Circle knowledge of the Pisos and their codes in Greek about ~500 years ago, they have no inkling tha~ the foregoing are responses to that code. Nor that Leviyonus amd Abba Koloonand Avk-~los are part of the great secret. They little suspect that any such code exists in ancient Hebrew writings.

Appo S~c. ~ TH~ CRYPTIC HINTS IN TH~ S~BYLONIAN TALMUD SUPPORTING THE CONCLUSION FROM TH~ NT AND OTHER PISONIAN WRITINGS, THAT PISO AUTHORED MATT}~W These coded statementsall have surface meanings which arouse no suspicion from the uninitiated. They are scattered through the main ,version of the Talmud, composed in Babylon (Persia), and utilize Coded forms of Hebrew m d Aramaic words, particularly several repea~d words. One was the word key in Hebrew. Generally key was like an adverb, a word joining thoughts together, and meaning "when," "because," "like," "as" or "but." However it could also be used, although rarely, as an acrostic for ktav yad which meant written by hand or simply he wrote. Another coded word used was matai which in Hebrew meant generally ’~hen" or "the time." But it could also be a coded allusion to Matthew. A similar Hebrew word was matu which generally meant "reached," but in code it could also mean Matthew. i. RAV YOSEF KEY MATAI appears in Hagiggah &b. Supoosedly it meant "Rabbi Joseph when the time was..." but in code it meant Rabbi Joseph (humorously, Josephus) wrote Matthew. This was ventured because Joseph was a common name and could arguably refer to any number of Josephs. Thus it was safer~ since it was code, to refer

to him by that name, rather than as Yosi which was short of Iosepos in Greek, his name in his public Greek writings.

The other three following examples are all from the Babylonian Talmudic volume Sanhedrin. 2. ARAYIN K~Y MATU which appears on page 9Aa. Arayin in Aramaic meant "our land," and the phrase supposedly meant "this is as good as our land." However dividing Arayin into two parts produces Ari (which in Hebrew was a code~ familiar form of the name Arrius, plus ayin which was the Hebrew word for 70, an allusion to the Septuagint. The secret meaning was then Arrius of the Septuagint wrote Matthew! 3. KEY ~ITU SUS which appears on the same line as the former, page 94a of bSanh, in code meant, "wrote Matthew, the horse." We will see the horse was an allusion created for himself because his name, Piso, could be seen as related to the letters in the Greek word for horse, which was ippos. Piso wrote it. &. K~Y ~¢~TAI RAV Y~SHU is the coded deciphering of a phrase on page 12b. This is very difficult to decipher because it actually says Vkey ~atai Rysh. The V in Hebrew was the letter VAV, and that could be used as two different letters: the consonant ~ or the vowel oo~. Thus the deciphering of this coded phrase requires that the ~ at the start of it be traBposed into the final new letter of Rysh where it become o___o. Thereby the phraise becomes Key Matai, ~. Yeshu. Yeshu was a Talmudic name for Piso and his created hero, originally r~ferring to John ).16 because the name Yeshu, short for Iesous in Hebrew, also totaled 316. And thus the pirase becomes Key Matai, R. Yeshu, that i~ "wrote Matthew, Rabbi Yeshu." Thus, "th~ horse wrote Matthew," meant

The volume entitled relating to legal

Sanhedrin

collected

a number of matters ~tc. Thus of

decisions,

applications,

discussions,

it was an appropriate

place to scatter allusions the ultimate judicial

to the authorship accusation against

the NT book which produced the Jewish was behind people

and was also written

by the particular However

one who

that story and accusation.

being in that volume, of

it was felt necessary Matthew in deep code.

to hide the allusions

to Piso’s authorship