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~Ab~lard ~uchlin, P0B 56}2,

K~nt, WA 9~06& App. Sec. 5


Somehow the authors of the Talmud several centuries later still

knew the above two were the original creators of the Gospel of Mark.

It alludes to the former under both his literary names, "Velleius"

and "Paterculus," both in code in Hebrew.

It would have been deadly dangerous for Jewish religious w~iters

to have mentioned Piso and his descendants. But it could use the

Hebraic forms of Vel~us and Paterculus because these Roman names

were so buried and secret in the New Testament (Velleius) and

Roman writings (Paterculus).

To be sur~, the Talmud’s statements we will describe do not rise

to the level of the first-hand proof supplied by the Pisos in code

in the New Testament. The Family’s code was designed so that their

aristocratic contemporaries and descendants would always know their

authorship and secretly honor them for it. The Talmudic responses,

on the other hand, were second-hand proof by Jewish scholars whom

the Pisos’ fictional story and hero had forced into an adversarial


Nonetheless, remarkably they knew that "Velleius Paterculus"

and his son (Sabinus) were the original authors, and they expressed

it with the following scattered 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 the Babylonian Talmud, Hullin, page 87a, and

was found through Jastrow’s Dictionar~ under Leviyonus on page 697.

Three things are apparent from this quotation: (A) Vellionus

has been alluded to. It was the name used, according to Pat~rculus,

pp xii and 291, by his brother, and apparently was a family name

since Paterculus claimed his first name was Velleius. (B) Then

has been reversed (into Levionus) just as the F~m~ly did by changing

Velleius into Levius/Levi in Mark 2.14. (G) The Talmud includes the

te~m "Bar" (meaning son of) Levionus, showing it was known that

his son (Sabinus) was the actual writer (under his father’s tutelage).

The above quotation appears at the cod of a story of a ~in

(follo~:¢r of Piso) who ask~d a ~u:stion of "nabbi." That was

Honorable Talmu~ic titl£ for "abbi Judah th£ P~ince. He was the

Roman &p[oi~t<~ as p~t~ia~ch of the Jews of Israel and is better

k~onn as ~a~bi Judah th~ ~rince. ~ liv(d aooct ti~e ~ ~ 2~0, which

shows the p~riod to w ich the quotation aod the still-kno~ledge of

the "Bar Leviyonus" f~nily is attributed.

For our purposes, the quotation shows how the Talmud dared to

allude to the Family. For Piso had been by far the most important

link in that great Family. He had been a grandson of "Bar Leviyonus"

and the great grandson of Leviyonus himself, who was "Velleius

Pat~rculus," the founder of the Christian story. To be sure,the

reader would have had to know the secret identities hidden behind

these name. But if he did, at least in this fashion the Talmud

had been able to allude to the descendants of the Pisos without

having to mention the forbidden Piso name !

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 Latin ~terc~.

The Midrash was a s~t addition to the T~d, written

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 ~

the l~e." lOS.b;

The second ~g of the Greek "c~ (cullus into D.72

l~os ~d then into ~c~s) meant wolf. The Tal~d contains

a fanciful story ~~ the co~t, "L~os, L~os, ~til
w~n (h~ long) will ~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

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~ a name meaning the same as Abbakoloon, appears

in the Babylonian Talmud, Gittin, page 56b. Obviously tile page ~,~

was chosen because of the importance of 56 as an Inner Circle number

in Luke chapter 3.

Dealing with such a perilous subject, the identity of the

secret originator of Mark, the Talmud wove a fanciful tale. A

blemished animal was offered as a sacrifice in honor of Emperor Nero.

But Bar Kamtsah intended to tell the Romans. Kamtsah 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 added)convinced

them not to do so. We should note that John the Baptist, Mr Zachariah,

had been the creation of Paterculus.

The Talmud then sums it up: "Through the scrupulousness of R.

Zechariah ben Avkelos our House has been destroyed~ our Temple burnt

and we ourselves exiled from our land."

The Talmud’s footnote connects the incident with Josephus’ (Piso

again!) Jewish War II.17.1, ascribing the start of the war to the

refusal to accept th~ offering of the emperor in 66 C.E.

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. ~

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. Thus, "th~ horse wrote Matthew," meant
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."

The volume entitled Sanhedrin collected a number of matters

relating to legal decisions, applications, discussions, ~tc. Thus

it was an appropriate place to scatter allusions to the authorship of

the NT book which produced the ultimate judicial accusation against

the Jewish people and was also written by the particular one who

was behind that story and accusation. However being in that volume,

it was felt necessary to hide the allusions to Piso’s authorship of

Matthew in deep code.

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