~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
knew the above two were the original It alludes
to the former
and "Paterculus,"
dangerous
of Vel~us
and Paterculus
and secret
Roman writings
(Paterculus).
to the level of the first-hand in the New Testament.
contemporaries
on the other hand, the Pisos’
names
and
do not rise
by the Pisos in code so that their
would always know their
them for it. The Talmudic
were second-hand
fictional
(Velleius)
code was designed
and descendants
honor
these Roman
we will describe
proof supplied
The Family’s
and secretly
because
statements
w~iters
But it could use the
in the New Testament
To be sur~, the Talmud’s
authorship
"Velleius"
for Jewish religious
Piso and his descendants.
were so buried
aristocratic
names,
of Mark.
both in code in Hebrew.
to have mentioned forms
later still
of the Gospel
under both his literary
It would have been deadly
Hebraic
creators
centuries
responses,
proof by Jewish scholars
whom
story and hero had forced into an adversarial
position.
Nonetheless,
remarkably
they knew that "Velleius
and his son (Sabinus)
were the original
it with the following
scattered
authors,
Paterculus"
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
Jastrow’s
Talmud,
Dictionar~
Hullin,
page 87a, and
under Leviyonus
on page 697.
Three
things
has been alluded
are apparent
to. It was the name used, according
pp xii and 291, by his brother, since
Paterculus
claimed
has been reversed Velleius
(into Levionus)
te~m "Bar" (meaning his son (Sabinus)
showing
appears
as p~t~ia~ch
k~onn
Judah
and the great Pat~rculus,"
~ liv(d
He was the
aooct ti~e ~ ~ 2~0, which
aod the still-kno~ledge
the quotation
of
dared to
For Piso had been by far the most important
Family.
grandson
shows how the Talmud
He had been a grandson
of Leviyonus
the founder
himself,
of the Christian
of "Bar Leviyonus"
who was "Velleius
story.
To be sure,the
reader would have had to know the secret identities these
That was
f~nily is attributed.
to the Family.
link in that great
of "nabbi."
of the Jews of Israel and is better
th~ ~rince.
For our purposes, allude
tutelage).
at the cod of a story of a ~in
shows the p~riod to w ich the quotation the "Bar Leviyonus"
the
it was known that
for "abbi Judah th£ P~ince.
Roman &p[oi~t<~ as ~a~bi
(B) Then
writer (under his father’s
of Piso) who ask~d a ~u:stion titl£
name
just as the F~m~ly did by changing
son of) Levionus,
was the actual
Talmu~ic
was a family
in Mark 2.14. (G) The Talmud includes
The above quotation
Honorable
and apparently
(A) Vellionus to Pat~rculus,
his first name was Velleius.
into Levius/Levi
(follo~:¢r
from this quotation:
name. But if he did, at least in this fashion
had been able to allude to the descendants having to mention the forbidden Piso name !
hidden
behind
the Talmud
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
Latin
The
~terc~.
Midrash
was
a s~t
addition
as laue as the 12th and 1]th c~t~ies.
to the
T~d,
written
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;
the l~e." The
second
~g
of the
l~os ~d then into ~c~s)
meant
a fanciful
the
w~n
(h~
long)
story will
~~
Greek
"c~
wolf.
The Tal~d
co~t,
~u ~ns~e
(cullus
"L~os,
Israel’s
into
contains L~os,
we~t~?
~til
~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.
D.72
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
a name meaning
Babylonian
was chosen
Talmud,
because
the same as Abbakoloon,
Gittin,
page
of the importance
56b.
Obviously
appears tile page
of 56 as an Inner Circle
~,~
number
in Luke chapter 3. Dealing with such a perilous secret
originator
blemished
animal
But Bar Kamtsah
of Mark,
the Talmud
was offered intended
subject,
the identity
wove a fanciful
as a sacrifice
of the
tale. A
in honor of Emperor
to tell the Romans.
Kamtsah
Nero.
was a ccdgname
for Piso in the Talmud, and Bar Kamtsah meant his son. So it was sugzested
he be killed.
R. Zachariah
them not to do so. We should had been the creation The Talmud Zechariah
~o Avk~los[emphasis
note that John
the Baptist,
the scrupulousness
ben Avkelos our House has been destroyed~
The Talmud’s again!) Jewish
Mr Zachariah,
of Paterculus.
then sums it up: "Through
and we ourselves
added)convinced
of R.
our Temple
burnt
exiled from our land." footnote
War II.17.1,
connects
the incident
ascribing
refusal to accept th~ offering
with Josephus’
(Piso
the start of the war to the
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. ~ 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.
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 relating
to legal
Sanhedrin
decisions,
it was an appropriate
collected
applications,
the ultimate
the Jewish
people
and was also written
was behind
that story and accusation.
Matthew in deep code.
discussions,
place to scatter allusions
the NT book which produced
it was felt necessary
a number of matters
judicial
to the authorship accusation
by the particular However
to hide the allusions
~tc. Thus of
against
one who
being in that volume,
to Piso’s authorship
of
