Jesus the man. by: Thiering, B. E. (Barbara Elizabeth). Publication date: Topics: Jesus Borrow this book to access EPUB and PDF files. Jesus the Man by Barbara Thiering - Jesus was the leader of a radical Decoding the Real Story of Jesus and Mary Magdalene Resources and Downloads. Barbara Thiering - Download as PDF File .pdf), Text File .txt) or read online. Jesus the Man: New Interpretation from the Dead Sea Scrolls.

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McGrath, James F., "Review of Barbara Thiering, "Jesus of the Apocalypse. The Life of Sea Scrolls in her controversial book, Jesus the Man, and applies it. Barbara Thiering. · Rating details · ratings · 18 reviews. Jesus was the leader of a radical faction of Essene priests. He was not of virgin birth. He did not . Apr 15, [DOWNLOAD PDF] The Jesus Mysteries Was the Original the Man: Decoding the Real Story of Jesus & Mary Magdalene: Barbara Thiering.

I was perusing my local bookstore an excellent place run by a Korean couple, now long gone, alas , when what should I find but this book by Barbara Thiering. As soon as I realized what it was about, I knew I had to have it. I bought it, started reading, and again became electrified. Many theories and stories exist about Jesus: Did he really exist? Was he really God incarnate? Was he actually crucified? Under what circumstances? And so on. What sets Thiering's work apart from other alternative theories of Jesus is the nature of her evidence.

Her main source is the gospels themselves along with Acts of the Apostles and Revelation , but read in a new way. Thiering's central contention is that the gospels, Acts, and Revelation are all documents of a particular type: documents intended to have what was called a pesher, which is Hebrew for "interpretation" or "solution" in the sense of solving a puzzle. They were all written carefully, deliberately, in a kind of code that was intended to conceal a literal, factual meaning behind the surface text, a code readable only to someone with special knowledge.

That factual meaning is a history of the events leading up to the birth of what came to be a new religion, the one we now call Christianity. The books of the New Testament were originally written in Greek, unlike the books of the Old Testament, which were written in Hebrew except for the Book of Daniel, which was written at least partly in Aramaic.

Scholars have supposed that the awkwardness of the Greek is due to the imperfect command of the language on the part of the New Testament authors, but Thiering denies this. On closer inspection, there is method in the seeming solecisms of the text.

The apparently inaccurate use of plurals, pronouns, and gender arises from the rigorous application of this method of coding. There was nothing wrong with the authors' Greek; their "clumsiness" is actually just our own ignorance of the texts' real nature and purpose. Modern Bible scholars are among the exoteric group that was never intended to understand the hidden meanings in these documents. Although I've read all of Barbara Thiering's books and have studied her website, I don't recall her ever explaining exactly how she developed this theory.

It has been presented from the start as something already worked out. However, as presented, it is rigorously consistent and clearly the result of a huge amount of study and labor. To lay hold of the full meaning of these texts, Thiering had to become conversant with, among other things, the details of the solar calendar used by the sectarians who composed the texts--a calendar that was complex and that kept changing as different viewpoints arose.

I mention this because I've done some study of calendars myself, and so I appreciate the quantity and caliber of effort involved here, and it is a lot. Everything else has been examined at a similar level of detail. And what is the secret story underlying the gospels?

Jesus the Man: Decoding the Real Story of Jesus and Mary Magdalene

Very briefly: Jesus was indeed a real person, and was indeed a dynast of the royal house of David. By the 1st century BC the David lineage had become attached to the group known as the Essenes, educated sectarians who had become alienated from the mainstream of Judean society in the aftermath of the Maccabean revolt and the ensuing reformation of the Jewish state.

The Essenes were centered at Qumran by the Dead Sea, and this monastic environment is where many of the events of the gospels actually took place--including the Crucifixion. Jesus did survive the Crucifixion, and, with his wife Mary Magdalene, did have children. He did teach a new understanding of the Law, and remained active in the movement to bring this to the world.

His date of death is not recorded, but it apparently happened in Rome when he was in his 70s. There is much more to this story, and a great deal of context. Thiering tries to give all this, but there are problems with providing so much information of different kinds in a single accessible book. She sketches in the story in the first pages; the remaining pages is a set of appendixes giving details about things like the sectarians' complex hierarchy and their understanding of time and space.

About pages is a detailed chronology of events based on an exact pesher of the documents. The Gospel of Peter follows the Gospel of John. The gospel, discovered only in as a part of a small papyrus codex, at many points parallels the passion story reported by the New Testament gospels. It is also attested in two tiny Greek fragments that came to light more recently and were published in We have introduced two further innovations in this report. We have detached the empty tomb and appearance stories from the gospels and collected them into a self-contained section following, with their own introduction.

We have also gathered the birth and infancy stories into the final section of the report, again with their own introduction. By locating accounts of the resurrection and the miraculous birth after stories about the public life of Jesus, we are simply reflecting the chronological order in which these elements developed. First, the Jesus Seminar views the apocryphal gospels of Thomas and Peter as being as historically authentic as the four gospels.

The Gospel of Thomas has nothing to say about the resurrection of Jesus Christ.

The Gospel of Peter, on the other hand, has a fanciful view of the resurrection. Both of these accounts do not compare with the historical record of the resurrection of Jesus found in the canonical gospels of Matthew, Mark, Luke, and John.

But these apocryphal gospels are given equal weight and authority to the canonical gospels by the Jesus Seminar. Williams and J. The Historicity of the Resurrection of Jesus Christ 67 Second, the Jesus Seminar has detached the accounts of the resurrection from the gospels in which they were found because they reject the historicity of the resurrection. Because the empty tomb story developed so late in the gospel tradition, and because of the fantastic elements that embellish the story—the appearance of the angel, the miraculous rolling away of the stone, and the earthquake—the Fellows agreed that the entire scene was the product of early Christian imagination.

The designation was accordingly black. An Evangelical Historical Method It is my conviction that the historical evidence for the resurrection of Jesus can be found in the four canonical gospels. Two of the gospels Matthew and John were written by eyewitnesses of the risen Jesus.

These two apostles did not see Jesus literally rise from the dead on that Resurrection Sunday, but they did see Jesus with their own eyes after his resurrection. Matthew and John were selected by Jesus to be his apostles. They were eyewitnesses of the risen Jesus on more than one occasion. John also had the opportunity to see the risen Jesus by the Sea of Galilee when Jesus provided a miraculous catch of fish for seven of his disciples John In his prologue Luke , Luke writes: Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you may know the certainty of those things in which you were instructed.

In writing his gospel Luke used sources that were written by eyewitnesses of Jesus. His purpose in writing was to write down a narrative of the things that had been fulfilled among them. He wrote an orderly account not necessarily chronologically arranged in order that Theophilus would be certain of the things he was taught. Though Mark was not an apostle and did not personally see the risen Jesus, he was associated with the apostle Peter who did see the risen Jesus. Mark lived in Jerusalem and possibly heard Jesus preach.

The church fathers believed that Mark got his information for the life, death, and resurrection of Jesus from Peter.

Papias writes: Mark, having become the interpreter of Peter, wrote down accurately whatsoever he remembered. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements. John identifies the seven disciples as Peter, Thomas called the Twin, Nathaniel of Cana in Galilee, the sons of Zebedee a reference to James and John , and two other unnamed disciples.

All four gospels mention that the stone had been moved away from the tomb entrance Matt ; Mark ; Luke ; John This large stone had been rolled in front of the entrance of the tomb by Joseph of Arimathea after he had wrapped and placed the body of Jesus into it Matt ; Mark Large stones were placed in front of the entrance of tombs in first-century Israel.

Probably the stone was on an incline and wedged maybe with another stone. After finishing the burial of Jesus, Joseph of Arimathea would have removed the wedged stone, pushed the large stone down the incline, and let it roll into place in front of the entrance to the tomb.

When the women came to the tomb they discovered that the stone had been rolled away Mark There was some distance between the huge rock and the tomb entrance. It is interesting that John uses a different Greek word hjrmevnon in John First, the Roman guards did not move the stone. They were on duty to make sure that no one broke into the tomb of Jesus and stole his body. They had also placed the seal of the Roman emperor on the stone Matt This was to indicate that the contents of the tomb were not to be tampered with since they belonged to Caesar.

The Roman guards knew that if they moved the stone, they would have been executed. They were asking themselves as they went to the tomb about who would move the stone for them Mark They realized that they were not physically strong enough to move the stone. Third, the disciples did not move the stone. They did not learn that the tomb of Jesus was empty until the women came and told them Luke Matthew records what happened early in the morning on Resurrection Sunday.

A great earthquake occurred, and an angel of the Lord descended from heaven and rolled back the stone from the entrance to the tomb and sat on it Matt The Roman guards were afraid of this angel whose appearance was like lightning and whose clothes 18 Clement Alexandrinus, Fragments 1, quoted by Cassiodorus The Ante-Nicene Fathers, The Greek prepositional phrase ekj tou' mnhmeivou shows that it was not in front of the entrance to the tomb of Jesus.

The Historicity of the Resurrection of Jesus Christ 69 were white as snow. The guards did not literally die. They probably fainted at the sight of this angel and his fantastic feat of moving the huge stone from the entrance to the tomb of Jesus.

Since the text does not say that the women met the Roman guards, we must assume that the Roman guards left the tomb after this event and went back to the city to report to the Jewish authorities.

Mary Magdalene became a disciple of Jesus after she was delivered from seven demons Luke Since the Sabbath was officially from sunset on Friday to sunset on Saturday, the dawning of the first day of the week would point to early Sunday morning as the time when the women went to the tomb of Jesus.

Mark identifies the purpose for their trip to the tomb. Luke also mentions that the women took spices that they had prepared Luke The women apparently realized that they were not strong enough to roll the huge stone that was placed in front of the entrance to the tomb of Jesus. When they came to the tomb, they discovered that the stone was rolled away from the tomb. Mark writes that the women entered the tomb and were amazed when they saw a young man sitting on the right side who was dressed in a white robe Mark Luke writes in his gospel that the women went in and did not find the body of Jesus Luke The Testimony of the Angels While the women were perplexed about not finding the body of Jesus in the tomb, two men stood by them in dazzling apparel.

The women were frightened by them and bowed their faces to the ground Luke If there were two, then there must have been one. Mark emphasizes the one that was sitting on the right side probably at the place where the body of Jesus had been laid.

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Whenever angels appear on earth they appear as men and not women cf. Gen The gospel of Mark records several statements by the angel. First, the angel told the women to not be amazed Mark Second, the angel announced that the one they were seeking, Jesus of Nazareth who was crucified, had risen from the dead and was not there Mark Third, the angel told them to see the place where they had laid him Mark Fourth, he told them to go and tell his disciples and Peter that the risen Jesus was going before them to Galilee and that they would see him as he had told them Mark Matthew also includes the command given by the angel to the women to go and tell the disciples Matt and the announcement that the risen Jesus would go before them to Galilee Matt First, the angel told the women to not be afraid Matt Second, the angel told the women to tell the disciples that Jesus had risen from the dead Matt Luke adds some details to the announcement of the angels to the women.

Many scholars believe that this is the end of the gospel of Mark. Then later they ran to bring the disciples word.

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John focuses attention on one of the women: Mary Magdalene and her report to Peter and John. Possibly, Mary thought that the men who were in reality angels had taken the body of Jesus somewhere. John outran Peter and came to the tomb first John Then Peter came and went into the tomb and saw the linen cloths and the handkerchief that had been around the head of Jesus, not lying with the linens but folded together in a place by itself John John then went in and he believed John John was the first apostle to believe in the resurrection.

John makes note that they the other apostles did not know the Scripture that He must rise from the dead John ; cf. Ps It is more likely to have been cast into the pit for the executed than laid in a new tomb. Why should even the soldiers themselves remember the death and disposal of a nobody? There is multiple attestation of both sources and eyewitnesses for the burial of Jesus in the tomb belonging to Joseph of Arimathea Matt ; Mark ; Luke ; John Joseph of Arimathea did not bury Jesus by himself.

The gospel of John tells us that Nicodemus helped Joseph take the body, bind it with linen cloths and spices, and lay it in the tomb John Some of the eyewitnesses of the burial of Jesus were women who sat opposite of the tomb.

The triple tradition of Matthew, Mark, and Luke supports the view that the body of Jesus was placed in the tomb of Joseph of Arimathea after it was taken down from the cross. The Roman soldiers knew where the tomb was located as well, as they were sent by Pilate to guard the tomb of Jesus to prevent the disciples from stealing his body Matt It contained the bones of an adult male who had died by crucifixion sometime during the first half of the first century. Initial study of the skeletal remains indicated that the nail was driven through each of his forearms at the hand and a single iron nail had been driven through his heel bones.

The latter nail was found still embedded in his heel bones. The fact that the man was crucified did not prevent those who cared for him from burying him in an ossuary box.

Wrong Tomb Professor Kirsopp Lake advocates the wrong tomb theory. The neighborhood of Jerusalem is full of rock tombs, and it would not be easy to distinguish one from another without careful note.

If so, they would have had but a limited power to distinguish between one rock tomb and another close to it. The possibility, therefore, that they came to the wrong tomb is to be reckoned with and it is important because it supplies the natural explanation of the fact that whereas they had seen the tomb closed, they found it open.

Jesus the man

The women came in the early morning to a tomb which they thought was the one in which they had seen the Lord buried. They expected to find a closed tomb, but they found an open one; and a young man … who guesses their errand, tried to tell them that they had made a mistake in the place. But the women were frightened at the detection of their errand, and fled.

The gospels of Matthew, Mark, and John specifically mention that Mary Magdalene went to the tomb of Jesus early in the morning and she was present when Joseph of Arimathea and Nicodemus buried the body of Jesus. The fact that the Jews bribed the Roman guards to say that the disciples of Jesus stole his body while they slept at night is evidence of the fact that they could not produce the body of Jesus because it was gone.

Robert Funk and the Jesus Seminar identifies the resurrection accounts in the gospels as legends. He writes: Legends may be subdivided into two sub-types: biographical legends and cult legends.

A biographical legend is a story that casts a supernatural aura around the hero.

The temptation story is a biographical legend. A cult legend accounts in story form for the establishment of some ritual practice in the Jesus movement. The depiction of the last supper is also just such a cult legend. Two of the four gospels were written down by eyewitnesses Matthew and John and the other two gospels Mark and Luke were associated with two apostles who lived during the time of Jesus Peter and Paul.

Paul stated in 1 Corinthians that there were eyewitnesses of the risen Christ and that some were still alive at the time of his writing of the book of 1 Corinthians, which most scholars date around A.

Their liberal bias prevents them from seeing the truth of the resurrection of Jesus Christ. This view can be refuted by looking at what the risen Jesus did after his resurrection.

The risen Jesus first appeared to Mary Magdalene. When she recognized Jesus by his voice, she apparently began to cling to Jesus. She could not have clung to a ghost. The risen Jesus startled his disciples when he appeared before them on Resurrection Sunday night. The disciples were terrified and thought that they were seeing a ghost. And why do doubts arise in your hearts? Behold my hands and my feet, that it is I myself.

Handle and see, for a spirit does not have flesh and bones as you see I have. Jesus himself told his disciples that he was not just a spirit.

Why would he do that? To prove to them that he was the same Jesus whose hands and feet were nailed to the cross. The resurrected body of Jesus has the scars or marks of the crucifixion in it.The colors used and their significance are: 1 red—refers to what they believe are the authentic acts of Jesus, 2 pink—refers to a close approximation of what Jesus did, 3 gray—refers to stories that show minimal historical traces, and 4 black— stories that are improbable or fictive. Barbara is survived by her children Nerida, Paul and David, and four grandchildren.

He died sometime after AD 64". In his discussion of the contemporary fol- lower in chapter four of Philosophical Fragments Climacus suggests that certain aspects of the life of 'the god' alerted his contemporaries to the need for a decision in respect of him.

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The disciples supposedly saw then a resuscitated or revived Jesus. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements.

The only scholar who takes Thiering seriously is Thiering herself.