Identities Verification.

Discussion about the New Testament, apocrypha, gnostics, church fathers, Christian origins, historical Jesus or otherwise, etc.
Trees of Life
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Identities Verification.

Post by Trees of Life » Wed Oct 10, 2018 6:43 pm

The verification of the original authors of literature assigned to the Apostles and disciples of Yeshua Christ can be tested by exploring their esoteric content and ascertaining if the material achieves concordance. Continuity of codified identities formed a useful means to covertly attest authenticity of authorship.

With the predeterminate knowledge that their original written compositions were able to be corrupted by injudicious followers misrepresenting their content, [Epistle of Peter to James, Clementine Literature], and by false apostles intentionally misrepresenting their content [Epistula Apostolorum], the apostles and disciples of Yeshua Christ can be seen to codify arcana in certain guises in order to sanctify their writings.

Arcana was also useful for protection against malevolent parties. Hebrew law forbids adherents to injure another by word or deed, [Letter of Aristeas]. Critical to the abidance by Christian adherents of that law was the collaborative observance of codified names within familial relationships and sect leadership. To have let sect leaders and those with birthright title have their names exposed in certitude, would have been inimical to their safety. Christians needed to be heedful of opposing religious factions.

Arcana Fomularies.

Identities, archives, lore, and prosoprographical knowledge and practices were incorporated esoterically into Christian literature of the learned initiates of Christian doctrine.

Identities Legend.


James son of Alphaeus also called James the Less:

James the Less was the biological son of Alphaeus and his first wife, Mary [History of Joseph the Carpenter]. Alphaeus was the son of Clopas. Clopas was the brother of Joseph the Carpenter. James the Less was the great nephew of Joseph the Carpenter.
Joseph and the Virgin Mary became foster/redeemer parents of James the Less and his brother Judas when Alphaeus was widowed [History of Joseph the Carpenter]. Joseph enrolled James with Mary and kin in Bethlehem. James the Less was 'the son of Joseph, brother of Jesus' [The James Ossuary].

After six years according to Hebrew lore [Deut. 15.12] James and Judas were returned to Alphaeus who had married Mary, 'the other Mary', the Virgin Mary's younger sister.

James son of Zebedee.

James was the biological son of Zebedee and Mary. Zebedee is modified into Theudas, Greek for Zebedee. Both Zebedee and Theudas define as gift of God. The bishop of Jerusalem is accounted as the biological son of Theudas and Mary, in the Apocalypse of James.


Mary of Alphaeus:
Mary, the first wife of Alphaeus, was the biological mother of James and Judas sons of Alphaeus. She and Mary wife of Zebedee were co-milk mothers of James son of Alphaeus and John son of Zebedee. She died when James son of Alphaeus and John were infants.

Mary of Zebedee:
Mary the wife of Zebedee was the biological mother of John and James, the sons of Zebedee. She and Mary of Alphaeus were co-milk mothers of John son of Zebedee and James son of Alphaeus. She and the Virgin Mary were the co-milk mothers of Jesus the ascribed son of Joseph and James the son of Zebedee.

Virgin Mary:
Mary was the firstborn daughter of Joachim and Anna. She was the biological mother of Jesus Christ, her only child. She and Mary of Zebedee were co-milk mothers of Jesus ascribed son of Joseph and James son of Zebedee. She was the step mother of Justus/Joseph, Simeon, James, Judas/Joses, Assia and Lydia,[The History of Joseph the Carpenter].

Mary of Clopas:
Mary was the second born daughter of Joachim and Anna. She was called 'the other Mary'. She married Alphaeus the son of Clopas and was ascribed the name 'Mary of Clopas'. She was the step mother of James and Judas the sons of Alphaeus.

Participatory exploration of the Christian congeries below will provide continuity and acuity for the affirmation of the above identities and their relationships. Just follow the legend of the identities above to demystify the arcana of the intended indistinct identities that the original writers set, especially those of the Jameses and Marys.

N.B. Orthography: Names such as James and Mary it should be impressed upon, are English language adaptations of the original names.

Orthography Fundamentals.


1. The English name Mary is styled from the Latin Maria, that's styled from the Greek Μαρία, that's styled from MYRH the Greek transliteration of the Hebrew name מריה or Maria, of which therewith is the English transliteration Mary.

1a. מריה or Maria(Mary) is the back-formation of the Hebrew name מרים or Mariam.

2.The Hebrew name מרים or Mariam, is styled into the Greek transliteration MYRM and saved into Mariam that's styled into Μαριάμ that's styled into the Latin Mariam that's styled into the English name Miriam, of which therewith is the English transliteration of the Hebrew name מרים or Mariam.

1. מריה,Maria into MYRH,Maria into Μαρία into Maria attaining Mary.
1a. מרים,Mariam into מריה,Maria into MYRH,Maria into Μαρία saved into Maria attaining Mary.
2. מרים,Mariam saved into MYRM,Mariam into Μαριάμ into Mariam into Miriam.

Appended 7/29/2019.

Mariam Comments:

מרים or Mariam has an inceptive with Hebrew. The Hebrew name Mariam was attenuated into its back-formation name Maria. The lexicon name Maria was incorporated into Latin from where it was styled into the old English name Marye of which it attained the modern English name Mary.

The Hebrew name Mariam is disposed to be derived from the Egyptian name Mryt-Imn:
[Alan H. Gardiner, ... /page/n225], Mryt being the feminine for beloved, and Imn being for Amun, the Egyptian King of Gods, analogous with the omnipotent Hebrew God Elyon.
After vocalizing and attenuating Mryt-Imn into Marye-am, the Hebrew name Mariam is formed. Mariam, the sister of Aaron and Moses is affixed with initiating the name Mariam, relative to the sojourn of the Israelites in Egypt, prior to the oppressive measures imposed on the Hebrews by the Pharaoh of Moses' generation: [Septuagint].
Mary or in Old English, Marye, is attained then from Egyptian mry,(beloved) vocalized from mryt.

The Virgin Mary is ascribed the name, Mariham or Mariam by Yeshua and the apostles, obiter dicta,
e.g. Coptic,

Inscriptions : ... lve-maria/
By Dr. Stephen Pfann.

edited by Hannah M. Cotton, Leah Di Segni, Werner Eck, Benjamin Isaac, Alla Kushnir-Stein, Haggai Misgav, Jonathan Price, Israel Roll, Ada Yardeni.

Transliterations: ... #more-2346
By Andrew Chapman.

Identifying Mary.

The name Mary, an English adaptation for identities in the New Testament gospels, can be delineated into primary determinates of these three names: Mariam, Maria and Mariame.

These three names are verifiable in multiple confirming inscriptions, as tabulated by Tal IIan: ILAN, T. (2002). Lexicon of Jewish Names in Late Antiquity, Part 1: Palestine 330 BCE–200 CE.
Sorted by this applicability, one is cognizant that the Apostle Philip has bestowed The Virgin Mary, Mary of Clopas and Mary Magdalene, as Mariam, Maria and Mariame. Hebrew names Mariam and Maria were adopted into the Greek. Mariame is the early Greek variant of Mariam, later evolving into Mariamme, etc.

The Gospel of Philip affirms that the three who walked constantly with Jesus were each a Mary. Philip, a scribe conversant in Greek, circumscribes Mariam, Maria and Mariame to comport to an original, derivative and variant. Manuscripts concur, preeminently ascribing the Virgin Mary to Mariam/Μαριάμ, Mary of Clopas to Maria/Μαρία, and Mary Magdalene to Mariame/Μαριάμη.[Scribe: Pistis Sophia, Bk 1.23; Greek, John 12:20,21]
In the Hebraic figurative nominative sense, Mariam is absorbed as beloved of god, Maria is absorbed as beloved. Grammarians of Ancient Greek when conforming to messianic structure, relate the discourse of Yeshua to being the discourse of God, and apply and ratify the grammatical case to harmonize with that messianic doctrine,[Messiah: John 5:17 ff.].

Jesus, equal in standing to God, doesn't need to incorporate his denomination into discourse with his mother, and can confer on her only Maria/Μαρία, "beloved" [Pistis Sophia].
With his aunt Maria he can choose to incorporate his sentiment and refer to her as Mariam/Μαριάμ—to confer on her that she is a beloved of his, [Pistis Sophia].

Manuscript Affirmation
  • Mariam/Μαριάμ is consigned to The Virgin Mary, mother of Jesus, and is denoted as Mariam in

    The Gospel of Matthew;
    The Infancy Gospel of Matthew;
    The Protevangelium of James;
    The History of the Blessed Virgin Mary;
    Life of the Blessed Virgin Mary;
    Coptic apocrypha in the dialect of upper Egypt;
    Lady Meux Manuscript, The Miracles of the Virgin Mary.
Note: The manuscripts documenting Mariam passages need a messianic enhancement exposition from someone qualified to have the ancient Greek grammatically granulated.

Maria/Μαρία is consigned to the other Mary, Mary the mother of James the less and Joses, Mary of Joses, Mary of James, Mary of Clopas—(Virgin Mariam's sister). Note: Relationships—Maria married Clopas' son, widower Alphaeus, biological father of James and Judas/Joses, who after their birth mother had died, became redeemed sons of their great uncle and espoused aunt—widower Joseph the Carpenter and the Virgin Mariam—and in compliance with Hebrew law(Leviticus 25:49 ff.), resided with them for a debenture of six years.

  • Maria denoted as Μαρία is found in these multiple confirming manuscripts

    Matthew 27.56: Washingtonianus, Alexandrinus, Bezae, Regius, Boreelianus, Cyprius,
    Matthew 27.61: Washingtonianus, Alexandrinus, Bezae, Regius, Boreelianus, Cyprius, Sangallensis
    Matthew 28.1: Alexandrinus, Bezae, Regius, Boreelianus, Cyprius,
    Mark 15.40: Alexandrinus, Siniticus, Regius, Cyprius,
    Mark 15.47: Regius, Cyprius, Alexandrinus
    Mark 16.1: Alexandrinus, Regius, Cyprius,
    Luke 24.10: 𝔓75, Washingtonianus, Regius, Boreelianus, Cyprius,
    John 19.25: Washingtonianus, Bezae, Cyprius,
    source: http://www.csntm .
  • Mariame/Μαριάμη is consigned to Mary Magdalene and denoted as Mariame in

    The Gospel of Mary;
    Acts of Philip;
    Pistis Sophia;
    Psalm 6 of Heracleides;
Note: The manuscripts documenting Mariame passages need a messianic enhancement exposition from someone qualified to have the ancient Greek grammatically granulated.


The English name James is a cognate of Jacob. James is styled from the Latin Iacomus, a later variant of the Latin Iacobus that's styled from the Greek Ιακωβος, that's styled from the Hebrew name יַעֲקֹב .

יַעֲקֹב into Ιακωβος into Iacobus into Iacomus into James.

Transliterations Reference:

Congeries Attestation.

Acts of John; Acts of Peter; Acts of Thomas; Acts of Paul; Infancy Gospels; Assumption Gospels; Gospels of Matthew, Mark, Luke and John; Acts of the Apostles by Luke; Galatians, Corinthians, by Paul; The General Epistle of James; Apostolic Constitutions; Apocalypse of James, Apocryphon of James; continued; Josephus' books; Hegesippus' books; others; continued.

All incorporated with archives and lore.

Assumption and History of the Virgin Mary Gospels:

Evidentiary discourse from the assemblage at the Virgin Mary's departure resolves any discrepancies for the datum: 9 am Sunday January 3 A.D. 62 — the hour, day month and year of the departure of the Virgin Mary. Percipients recognize this datum via Peter: " it has been sixteen years since we have gone forth " + " after twelve years, go out into the world " [The Preaching of Peter]. This is achieved here: April 3 A.D. 33 crucifixion + 12 years attaining April A.D. 45 + 16 years attaining April A.D. 61. John supernaturally arrived at the departure of the Virgin after being summoned while preaching on the ' Lords Day ' [his birthday, January 1] and three days later Mary died about the third hour on the Lord's day, Sunday.
The discourse of Mary and the apostles identify James son of Zebedee esoterically: ' The Jews hated James on account of him being called the Lord's brother ' + ' James the blessed apostle, who was surnamed the brother of the our Lord ' + ' being one of the sons of thunder ' + ' ye the three of whom he took with him to the mountain '.

Matthew's Memoirs

Chapter 1 engages in unison with the other gospels in applicatory chronological arcana: 'firstborn' seen in perspective is read: born in the first second, first minute, first hour, first day, first day of the week, first week, first month of the Julian calendar being equative to the first year of A.D. 1. [Dionysius Exiguus]. [Midnight: Matthew, Infancy Gospel]; [Sunday: Dormition of Mary Gospel].

Chapter 4 has James and John stipulated as sons of Zebedee, for John had two brothers named James, one biological and one according to Hebrew lore. John and James son of Alphaeus were brothers due to them both being nurtured in their upbringing by their co-milk mothers.

Chapter 10 lists James and John as sons of Zebedee to differentiate the Jameses. Judas son of Alphaeus is codified Lebbaeus Thaddaeus.

Chapter 27 has 'the mother of Zebedee's children', she's nameless for the sake of keeping the arcana of James the Just, yet her name is Mary,[James' Apocalypse]. She has two sons named James hence the descriptor for clarification. Mary the mother of James and Joses has the descriptor, 'the mother of James', the stepmother of James and Joses only had the singular son named James. The Virgin Mary had two sons named James, her redeemed or foster son James of Alphaeus with the descriptor James the Less, and her nurtured son James the son of Zebedee, bishop[icons]. Both 'the other Mary' and 'Mary the mother of James' are one, she who accompanied Mary of Magdalene to the sepulchre.

The Gospel According to Luke

Chapter 1 engages in unision with the other gospels in applicatory chronological arcana with the conception of John the Baptist datum: October 10, 2 BC, the day after Zacharias' ministration of Yom Kippur, attaining the date six months later of April 10 1 BC for the conception of Jesus Christ, attaining after 266 average gestation days the date of January 1 A.D. 1 for the birth of Jesus Christ.

Chapter 2 has 'firstborn' where seen in perspective is read: born in the first second, first minute, first hour, first day, first day of the week, first week, first month of the Julian Calendar being equative to the first year of A.D. 1. [Dionysius Exiguus]; [Midnight: Matthew, Infancy Gospel]; [Sunday: Dormition of Mary Gospel].

Chapter 3 represents John entering priesthood at thirty years of age during A.D. 30, because that year in relative terms was in the fifteenth year of the reign of Tiberius, with A.D. 15 being the year of his inauguration and perforce the legitimate start of his administration,[Suetonius, Tiberius, The Twelve Caesars].

Jesus at thirty years of age is baptized, A.D.31/ 31 CE.

Chapter 5 depicts James and John as the sons of Zebedee for clarity.

Chapter 6 lists the disciples, stipulated by Luke as being apostles, with James of Alphaeus and Judas his brother not certified as kin of Yeshua, to codify identities and to hide birthright succession, in order to avoid misgivings of that information being placed into the hands of assassins of those facing loss of income, because the new Christian sect opposed animal sacrificial rites and idols, which in turn was detrimental to the income derived from commerce and taxes relevant to those rites and idols.

Chapter 8 avoids publicizing his mother and brethren.

Chapter 9 lists the three pillars Peter and John and James, taught of Jesus' divinity and of his healing insight.

Chapter 22 sees Peter and John preparing for the passover in which the eucharist is instituted by Yeshua , of which was later observed by James, assigned bishop of Jerusalem.

Chapter 24 names Mary of James opaquely, when the extended relationships are not known.

The Gospel According to Mark

Chapter 1 depicts James and John as sons of Zebedee for clarity. The first four apostles are listed, the three pillars or directors, Peter James and John with Andrew. Peter and Andrew being called first, laid hands on and blessed James as bishop, Apostolic Constitutions.

Chapter 3 lists the three pillars Peter, James and John first in the list of the ordained twelve, depicting James and John as sons of Zebedee and surnamed them the sons of thunder. Subsequently John in view of James his lore brother's execution and Peter's persecution, is for safety reasons codified 'John surnamed Mark', Acts 12,13,15.

In lieu of listing James and Judas brothers of Jesus and providing assassins with birthright targets, James son of Alphaeus and Thaddaeus are listed.

His mother and brethren are not publicized.

Chapter 5 lists Peter James and John in terms of the 3 pillars.

Chapter 6 lists Jesus' family relations in an investigatory context.

Chapter 8 where Jesus charges the disciples to be discreet, being heedful of opposing hierarchies that may bring harm upon his adherents.

Chapter 9 lists the three pillars/directors of the church and charges them to be discreet, being heedful of opposing hierarchies that may bring harm upon his church.

Chapter 10 depicts James and John as sons of Zebedee, for clarity.

Chapter 13 lists the three directors of the church, Peter James and John, with Andrew, those who officiated in the church in Jerusalem.

Chapter 14 where Jesus asks the three directors/pillars of the church to be by his side. Roman time is engaged with the cockcrows.

Chapter 15 where the crucifixion began at 12 pm and concluded with the death on the cross of Jesus Christ at 3 pm.
Mary of James and Joses are listed opaquely for those not knowing the extended familial relationships.

Chapter 16 lists Mary of James opaquely for those not knowing the extended familial relationships.

Gospel According to John

John composed his gospel without ascribing his name as author within his text, for named attestations in those times were inefficacious vehicles for proof of identity and able to be neutralized by detractors misrepresenting authorship as being unsettled.
John validates his memoir by intricately providing elements that due to their broad nature aren't nefariously undermined by revisionists, but in effect foreordains eyewitness knowledge of events of which are hard to remonstrate with .

His gospel came after Matthew, Mark and Luke had published theirs and after Peter and Paul had visited John in Ephesus following his return from exile on Patmos. The apostles Peter and Paul requested John to write his testimony to aid in countering growing false doctrines and to clarify details of events for adherents. [Acts of John]

Luke and John meld the gospel content in unison to produce details for chronological events concerning Jesus' birth and death upon the cross, expanding upon the melded content attested within the memoirs of Matthew and gospel according to Mark.

Chapter One:

He attests to being a witness of of the recorded events: ' "This is the record of John" '.

Yeshua is ordained High Priest and son of God openly by the Holy Spirit when John baptizes him.
John the baptist bares record, saying he saw the Holy Spirit descend and abide on Yeshua.

John the disciple who with Andrew heard John the baptist speak, attests that he saw Yeshua baptized:
"I saw, and bare record that this is the son of God."

Philip of Bethsaida and Nathanael (substituted for Bartholomew) are not revealed as brothers, to not publicize the town of their kinfolk.

Chapter Two:

Jesus' mother and brethren are not publicized. The passover according to the Jewish calendar is recorded, the first of Jesus' ministry, A.D. 31.

Chapter Three:

Nicodemus is identified neutrally. John the baptist qualifies his ministry.

Chapter Four:

Jesus is attested as the Messiah as John set forth in Chapter One.

Chapter Six:

Peter is given a dual name, for protection.
Jesus' earthly father and mother are given in inquiring terms.
Judas Iscariot of Simon is named openly signalling it wasn't necessary to protect obviously him or his kinfolk at the time of publication.
Bethlehem, the birthplace of Jesus is publicized in inquiring terms.

Chapter 7:

Yeshua avoids the repercussions of an openly public entry into Jerusalem with the kinship. Malevolence from the Jewish hierarchy would come following Psalm Sunday, with the crucifixion and censure of the messianic sect.

Chapter Eleven:

Lazarus who rose from the dead and been made a celebrity , and who with his sisters were well known, are openly identified.

The second Jewish passover in A.D. 32 during Jesus' ministry is recorded.

Chapter Twelve:

Judas Iscariot Simon's son is openly identified, signalling it wasn't necessary to protect obviously him or his kinfolk at the time of publication.
Phillip and Andrew are not identified outright.

Chapter Thirteen:

The third Jewish passover of A.D. 33 is recorded.

Judas Iscariot of Simon is identified outright, signalling it wasn't necessary to protect obviously him, or his kinfolk at the time of publication.
John qualifies himself covertly as the beloved of Jesus, in unspoken terms. [Apostolic Constitution of John, (beloved)]

Chapter Fourteen:
Judas is not identified as kin of Yeshua, in order to protect kinfolk both immediate and extended at the publication date.

Chapter Eighteen:

Peter is given dual names for he was still alive at publication, and needed protection.

John details the crucifixion events. Midnight Friday for the first cockcrow, Roman time is engaged. Peter is devastated upon the second cockcrow of 6 am after denying Yeshua discipleship three times.

Jesus is given an hearing and his sentence of crucifixion was passed at the third hour, 9 am.

Chapter Nineteen:

Preparation day Friday with the sixth hour 12 pm is given for the time of crucifixion.

Mary wife of Alphaeus, Jesus' aunt is illustrated indistinctly as Mary of Clopas, to protect extended kinfolk. Mary Magdalene a disciple of some renown at the time of publication is identified.

The high sabbath of Nisan 15 is described, that being for the Jewish passover of Saturday April 4 33 CE.

Joseph of Arimathea and Nicodemus are identified, signalling that at time of publication they as authors of Christian writings were well known.

Chapter Twenty:

Peter being still alive at publication is given dual names for protection.
Thomas is given dual names for protection.
John witnesses the folded linen clothes and face cloth that Joseph of Arimathea witnessed also. [Acts of Pilate.]

Chapter Twenty One:

Simon and Thomas are given dual names. for protection. Nathanael substitutes for Simon to protect his kinfolk. John as the beloved is codified. Peter is given multiple names.
John is codified as the beloved Apostle, the apostle of whom was to be last to depart.

Infancy and History of the Virgin Mary Gospels:

The History of the Mary versions in Syriac have Joseph and family leaving for Egypt at 'cockcrow', arcana signifying that Bethlehem then was a town occupied by the Roman Legion, and the 6 am cockcrow was the army buccina wake up call.

Town folk were enabled to be citizens of Rome as a benefit for housing the Roman garrison. They were asked to enroll when the commissioners sent from Rome visited circa January 1 in the 43rd year the of reign of Augustus, of whose breviarium totius imperiii decree in 2 BC/309 AG stipulated that citizens of their towns were to be enrolled in-situ. [Commissioners: Gamaliel's Interview]

Joseph and family were registered as Roman citizens which entitled them to free passage within the empire, freedom from enslavement, and the right to a trial by Judge, among many entitlements as citizens of Rome.

Subsequently Jesus was given a trial adjudicated by Pontius Pilate. James the Less was beheaded during a state of emergency, whereby a trial by Judge could be bypassed.

'The days were fulfilled for bringing forth, and she brought forth her first-born son' is conveyed, signifying that after 266 days of gestation she brought forth her 'firstborn son', of which when seen in perspective is read: Jesus was born in the first second, first minute, first hour, first day, first day of the week, first week, first month of the Julian year equating to midnight Sunday, January 1, A.D. 1.[Dionysius Exiguus]. [Midnight: Matthew, Infancy Gospel]; [Sunday: Dormition of Mary Gospels].

Jesus is baptized A.D. 31 Latter Kanun/January 6.

The Protevangelion of James confirms that Jews belonging to Bethlehem were to be registered as citizens in-situ according to the decree of Augustus.

The First Gospel of the Infancy accounts archives the decree made by Augustus of 2 BC/309 AG and therefore Joseph and family were in Bethlehem to register in-situ during the commissioners visit from Rome circa January 1, A.D. 1/311 AG.
They departed Bethlehem for Egypt at 'cockcrow', the 6 am buccina wake up call of the Roman garrison.

They returned to Judea when they learned that Herod the Great was dead and that Archelaus reigned in his stead.

Characterizes brothers James and Joses as children, whereas step-brother Justus/Joseph was an adult, so then Joses is the nickname of Judas, and is not assigned to Justus/Joseph, when denoted in scripture regarding the kin of Jesus Christ.

At 'the end of his thirtieth year' Jesus is baptized publicly at Jordan, A.D. 31 with January 6 being the first sabbath of that year.

Acts of the Apostles

Chapter 1: Secret disciple Nicodemus' house in Jerusalem is not given cognizance but instead, 'an upper room' is conferred, so the abode is not publicized as being where the brethren frequent, with 'brethren' unspecified as messianic followers.

The identities of eleven apostles are listed discretely with just first names for eight, including Peter, James and John placed foremost without specifying them as principal apostles. Simon is surnamed Zelotes as one being in common with a sect, and James of Alphaeus and Judas of James are surnamed without an establishable relationship.

Peter, chief apostle, addresses the brethren, but he is not specified as speaking in that investiture.

The apostles with the women disciples along with Mary, mother of Jesus and the ark of salvation, make supplications for the messianic sect, marking the beginning of the Christian church, which is not publicized and published so as to allow the church to grow by lessening awareness and scrutiny from opposing religious factions.

Matthias is appointed apostleship with the eleven. His full name is not stated, (a norm cogent in civil inaugurations of a new office holder), so as to not publicize his identity.

Chapter 2: Peter, as chief apostle but where he is not specified as speaking with that investiture, relates events including the foretold darkened sun and eclipse of the moon during the April 3rd crucifixion day, which resulted in the capture of the hearts of new messianic brethren.

Chapter 3: Peter and John of whom are unspecified as principal disciples, heal by supernatural means. Peter, who is not denoted with his investiture of chief apostle, addresses the congregation.

Chapter 4: Peter of whom as chief apostle is not specified with that investiture, addresses the hierarchy of rulers, scribes and elders. Both John and Peter of whom as principal apostles are not specified, steadfastly justify the doctrinal belief of Yeshua as the Messiah. Initiate Joses surnamed Barnabas (by the apostles), is listed vaguely 'from Cyprus'.

Chapter 5: Peter as unspecified chief apostle, resides over an inquiry. Secret disciple Gamaliel's speech enables the doctrine of the apostles to be given free rein.

Chapter 6: The newly installed disciples are not fully named,(a norm cogent in religious ceremonies inaugurating office holders).

Chapter 7: Stephen relates to the assembled leaders and people the messianic prophesies of Jesus Christ, and afterward he is stoned by the unbelieving mob and dies as a martyr, yet he is not fully named, providing protection from any further mob mentality attacks on his kinfolk.

Chapter 8: The Apostles are recorded as based in Jerusalem, with Saul not fully identifiable with Paul. Stephen and Philip are not fully named, and neither are Peter and John fully named and they are also not certified as sect leaders sent with that authority.

Chapter 12: Herod during a time of turmoil in Jerusalem, beheads James the son of Alphaeus, the milk-kin brother of John son of Zebedee. James is projected indistinctly as 'brother of John' and not identified in certitude, for to do so would direct hostilities from opponents of Christianity towards those certified kinfolk. He was executed without the prescribed hearing indulged in for a Roman citizen, because local jurisprudence was permitted during a state of emergency.

Peter was arrested to also appease the Jewish sects but subsequently he was supernaturally 'delivered out of the hand of Herod'. He then went to the Zebedee residence to forewarn the other principal apostles, John and James, of their probable impending arrests.

The large Zebedee home where John and James were with the brethren, is syllogized into 'the house of Mary the mother of John, surnamed Mark', a safeguard measure to protect from adversities the Zebedee household, among whom resided the Virgin Mary and her female disciples. Sect hierarchy and brethren, those who frequented there, also needed protection.

Peter, to safeguard James and the brethren forewarned them of their peril, and sanctuary was then sought for the three apostle leaders.

James went 'into another place', the desert where he wrote the Protevangelium of James, as recorded in its postscript.

Peter went to Caesarea.

John, with Paul and Barnabas, went to Antioch.

Chapter 13: John accompanies Paul and Barnabas in their ministry, with John then returning to Jerusalem for council duties.

Chapter 14: The Apostle Paul, unspecified as a principal apostle, is stoned for opposing the animal sacrifices of other religions.

Chapter 15: Peter is given the double name Simeon, and sees him exacting the Law in its acceptable time, with James providing insight and passing sentence. Both are not cited as principal apostles.

Apostles John and Barnabas go to Cyprus, where John (and Barnabas), in jurisprudence have a safer passage within that Roman province, and where for John to travel to Jerusalem for councils and familial duties, it was a quick journey by ship.

Chapter 16: The Apostolic Constitutions are described as written up during councils at Jerusalem.

Chapter 17: The Apostle Paul unspecified as a principal apostle, relates the falseness of worshiping God through idolatry, exposing the ensuing rampant opposing sects , and the need for Christians to be discreet in pleading their case.

Chapter 18: Disciples are named neutrally with only first names for Timotheus and Silas and Priscilla and Aquila, and with Apollos, 'born at Alexandria'.

Chapter 19: Demonstrates the need of Christians to be discreet in pleading their case during those times.

Chapter 20: Disciples are denoted with only first names. Paul forewarns that discretion is needed in the administration of the church.

Chapter 21: Paul meets with James and the elders of the church, in neutral terms of classification. Paul oversees events and preaches in an opportune way, directed by the Holy Spirit, as he was bidden to build the church. Accordingly he identifies himself in an absolute manner, 'a Jew of Tarsus, Cilicia, citizen', and is given licence to address the assembled people.

Chapter 22: Paul identifies himself in an absolute manner, 'born in Tarsus, in Cilicia, yet brought up in this city (Jerusalem) taught by the elder Gamaliel,' as required of one giving testimony for a trial, in which he seeks that cordiality from the chief captain by informing him that he was Roman.

Chapter 23: Paul testifies in Jerusalem of the hope and resurrection of the dead, under protection of Rome.

Chapter 24: Paul testifies of the Messiah in Caesarea under the protection of Rome.

Chapter 25: Paul appeals to be heard in Rome and Festus determines that he be sent to testify of the Christian doctrine in Rome.

Chapter 28: Paul in Rome is given protection to testify of the Christian doctrine.

The Catholic Epistle of James

James as one of the three pillars wrote his epistle for the Christian world:

Virgin Mary: ' You three have the Lord chosen for himself to preach the gospel of the kingdom to the whole world, who took with him to the mountain... ' [Sahidic fragments of the Life of a Virgin, Coptic Apocryphal Gospels].

James, the 'director of the church' [Doctrine of Addia], wrote his epistle in reverence to those in his charge, [Apostolic Constitutions Book 2.section 17 and Ecclesiastical Canon 58], taking precautions to protect the brethren from adversities.
James' epistle , sets as an example the uniform systemization of written composition and correspondence required for the scriptures, memoirs and epistles of the apostles and disciples to be preached, through not carelessly certifying Christian identities.

In this manner the Epistle of James' metier evades adversities with hostile actions through not certifying Christian identities, and it also propitiously provides the authenticity of Christian writings, through them having a recurrent codified identities' database in which Christians, by knowing its entirety, can prescribe such writings as authentic.

Epistle of James' Composition and Correspondence Metier:

James only, is given.
He is not certified as the apostle James the Less/James the son of Alphaeus or certified as the apostle James the son of Zebedee.
He is not identified by one of the monikers — The Lord's brother, brother of the Lord, or James the brother of John.
He is not identified as James the Just, James the Righteous, James the Bulwark, corresponding to the Bishop of Jerusalem.
He is also not indexed as the overseer or principal apostle for the governance of the Christian sect in Jerusalem and its surround corresponding to Bishop of Jerusalem.
He is also not identified by an examination of his epistle's content revealing any clear identity rationale.
As a principal administrator along with Peter and John, his identity was kept opaque and not certified, so that with his church administration and familial connections being confidential and not circulated, they weren't assailed by anarchic elements.

Epistle of James Documentation:

In ascertaining the author of the Catholic Epistle of James from the superscriptions of early editions initiated in the Syriac, Latin, Greek, Arabic,Coptic etc, they all ascribe incontrovertibly the authorship to James son of Zebedee, the James of the three disciples present at the transfiguration, the Lord's brother, brother of the Lord, brother of God, the bishop of Jerusalem, the Apostle James, [ Erpenius, Beza, Corbejensis, Tremellius, Michaelis editions, etc]

James the son of Alphaeus being James the Less, the other apostle of the two named James, is not subscribed as the author, in the primal records.

James, Bishop of Jerusalem Identity Batch:

Born circa January 1, A.D. 1/II Kunun 1, 311 A.G, biological son of Theudas/Zebedee and Mary, and also matroclinous son of the Virgin Mary, his co-milk mother with Mary of Zebedee, whence through physiological traits comes the correlative birth date.

He was a milk-kin brother to Jesus via their co-milk mothers, Mary wife of Theudas/Zebedee and Mary, the betrothed of Joseph the Carpenter [Apocryphons of James].

James was figuratively the brother of Jesus Christ — the '"Lord's brother" and "the brother of the Lord"', because he resembled Jesus on account of their equitable nurturing having an effect on the physiological factors of their early development, factors intensified by the biological facility of the Virgin Mary giving birth supernaturally to Yeshua.

James was called the brother of the Lord, 'according to the flesh'¹so as to impart, according to the foolish wisdom of the flesh; and according to Peter 'Whom our Lord called His brother in the flesh'², where due to the coequal nurturing of their upbringing they resemble each other in physicality and face; and also by the Lord Christ, "brother"³ on account of James' venerable character.

James son of Zebedee was called "brother" by the Lord for he held James venerable, approved by the Father. Bearing the authoritativeness of Jesus Christ, James is endowed a brother in the vernacular, consonant with gospel recordings of kinship and extended relationships, from which consistency with theology emerges.

¹Didascalia. ²Contendings of the Apostles. ³Apocalypse of James, Gospel According to the Hebrews.

Reference relationships for James: 'Apostolic Authority by MungaCH2' ... 3759/45808

Ignatius, in a facet of his letters to St John, wished to meet the Virgin Mary, for he sought to learn from her those physiological factors for the ensuing resemblance of Jesus and James.[The Epistles of Ignatius to John].

James, the so-called brother of the Lord, was with Jesus from the outset during their infancy — 'You are the Lord's presumed brother... for together with him you fled to Egypt as fugitives.'[Hymnography of St James Feast, from the Praises].

James' facial traits resembled his co-milk mother the Virgin Mary, for Jesus resembled her[The Apocryphal and Legendary Life of Jesus Christ, Lament of the Virgin].
Jesus was not known as James' brother figuratively — "the brother of James", or "James' brother", for Jesus' facial traits didn't resemble co-milk mother, Mary of Zebedee.
The Virgin Mary had 'no other child' [The Lament of the Virgin, A.D.33] and was not the birth mother of her nurtured son, James the son of Zebedee and not the birth mother of her foster son James the Less, the son of Alphaeus.
James the Just, a disciple of the Twelve, was called brother figuratively by Jesus [James Apocryphons, Apocalypse of Peter, Gospel According to the Hebrews].
James the bishop one of the 'sons of thunder' of whom with Peter witnessed the Transfiguration, was alive at the departure of the Virgin Mary, January, A.D./CE 62. James the brother of John, milk-kin brother better known as James the Less, was recorded as been deceased.[On the Life of a Virgin, Forbes Robinson; Syriac Apocrypha, The History of the Virgin Mary, W. Wright.]

James, bishop of Jerusalem was charged with offences of the law by High Priest Ananus ben Ananus in A.D. 62 and brought before the Sanhedrim, Josephus Antiquities Book 20, Chapter 9.1: ‹brought before them the brother of Jesus called the Christ, whose name was James.› Josephus' grammar utilizes hyperbaton to identify which James, ‹brother› and ‹James› are transposed to bring the attention to the denomination ‹the Christ› which textually equates to the brother of the Lord whose name was James—esoterically James son of Zebedee,'who bore the name of brother of the Lord' [Acts of Philip]. Josephus forgoes regular grammar in which James is followed by brother, of which would injudiciously pronounce that James the brother of Jesus—his foster brother, James son of Joseph—was being documented, a disapprobation.

Forasmuch as Josephus composed his works in the 'language of his country', the Aramaized Hebrew composition's paradigmatic form was relayed into the text of the uncial Greek translation and the subsequent extant Greek editions with their English translations.
Given that the Aramaic word order was synchronized into Greek hyperbaton and ensuing English, and along with the referent that James the bishop was known as 'the Lord's brother', Josephus' Antiquities 20 Chapter 9.1 ‹ the brother of Jesus who was called the Christ, whose name was James› original Aramaic composition can be ventured with:

ahuy d'yeshua hamashiach shemeh di ya'akov

The Aramaic ‹ahuy d'yeshua› and ‹shemeh di› wording is attributed to Edward M Cook,'Remarks on the Aramaic of the James Ossuary' and '1986 word order in the Aramaic of Daniel',

The ahuy d' and shemeh di — 'his brother of' and 'his name of ' word order, indicates to Aramaic readers to render the inalienable possession of brother and name to the following name.
James the Less, the redeemed familial brother of Yeshua, ascribed to ‹ahuy d'yeshua› of the ossuary inscription is not associated with the presented text which ascribes ‹ahuy d'yeshua hamashiach› to James the son of Zebedee, the Lord's brother, in its extensiveness, a milk-kin brother.
Inalienable possession is applied grammatically of both Jameses to Yeshua for reasons of status. James the less was a redeemed/foster brother and came after Yeshua in hereditas matters. James Zebedee's resemblance to Yeshua through their co-milk mother the Virgin Mariam made manifest that Yeshua possessed the dominant nature, and that James took after his milk-kin brother.

The Hebrew title hamashiach is congruous with its Hebraic origin.
Ya'akov is the Hebrew name before the reconstruction into the Anglicized James.

The text presented broken up:
  • ahuy d'yeshua hamashiach shemeh di ya'akov,

    ahu y d'yeshua hamashiach shemeh di ya'akov

    brother his diyeshua the messiah his name of ya'akov

    brother his of yeshua the messiah whose reknown of ya'akov

    the brother of Yeshua the Messiah whose character of Ya'akov

    the brother of the Lord's whose title of Ya'akov

    the Lord's brother surnamed Ya'akov

    Ya'akov the Lord's brother

The Lord's brother is expressed denominatively and belongs to Ya'akov.

Ya'akov the Lord's brother, Ya'akov the brother of the Lord, Ya'akov surnamed the Lord's brother' and Ya'akov who bore the surname of the Lord's brother', and comparable idioms are documented in Christian literature for the director of their sect in Jerusalem, of whom Josephus refers to in Ant. Book 20.9.

Yeshua the Messiah was predominately addressed as "The Lord". Most initiates of Yeshua favoured the term Lord when they addressed him, and rarely Messiah or Saviour.
The apostle Thomas writes "Lord Yeshua" and "Lord " in reply to Yeshua; "Lord " in place of Yeshua the Messiah; and titles him "Lord Yeshua Messiah" within editions of The Acts of Thomas, The Book of Thomas the Contender, The Gospel of Thomas, and The Infancy Gospel of Thomas. Thomas was designated as a scribe, Pistis Sophia [Book 1 Chapter 23 ].

Archivists of Christian history, including Hegesippus, Eusibius, Jerome and Origen, expressed the Lord's brother or brother of the Lord idioms as a commonality when referring to the director of the Church at Jerusalem — at that time period when the original editions of Josephus' Antiquities of the Jews abounded.

The Aramaized Hebrew variant of Antiquities Book 20 Chapter 9.1 ahuy d'yeshua hamashiach shemeh di ya'akov phraseology can be addressed accordingly in Ancient Greek.
By also observing the referentials of both Josephus' Testimonium Flavianum [Antiquities Book 18.3.3] with Christian doctrinal literature that Yeshua was the Messiah, along with the knowledge that Ya'akov bishop of Jerusalem was in antiquity documented idiomatically as 'the Lord's brother', those translators disabused of the exoteric brother descriptor are availed to revise the extant Greek text of Josephus' Antiquities Book 20.9.1 in relation to Ya'akov being surnamed the Lord's brother.

James the Just, bishop of Jerusalem and ascribed with ' the brother of the Lord' and 'the Lord's brother' is accounted for as such in the aggregated compositions of: Acts of Philip; Galatians 1.19; Lament of the Virgin,Transitus Mariae; History of the Blessed Virgin Mary; Legendary Life of Christ; Didascalia Apostolorum; Clementine Homilies; Apostolic Constitutions; Liturgy of Saint James; Hegesippus; Origen; Eusebius; etc.

James the Just, (the brother of the Lord), was: Peter─"whom our Lord the Savior called his brother" [Apocalypse of Peter.] Jesus said to James the Just, "My brother, eat your bread, for the son of man is risen from the dead." [The Gospel according to the Hebrews.]

James son of Zebedee died after a stoning and being hit by a club in A.D./CE 70 shortly before the Passover and the sacking of Jerusalem. [Manichaean Psalms of Sarakoton 142.22-26 and Psalms of Heracleides 192.8,9; Apocalypse of James; Hegesippus, Book V].

The Epistle of James

Chapter One:

James begins by being allegiant to God and the Lord Jesus Christ and sets out his pursuance of contending for the sect followers , the Hebrew converts and those adherents with them that were hounded out of Jerusalem and surrounds after the martyrdom of Stephen. He avoids being orate as an ecclesiastic standard bearer, but he addresses those 'scattered abroad' [Acts 8] as 'my brethren' signifying discretely his directorship as Bishop, and them as sect followers.

James addresses the dispersed sect as 'my beloved brethren' signifying discretely his directorship as bishop, and signifying discretely to them that as adherents, they were to confine the reading of the letter to initiates.

Chapter Two:

'My brethren' and 'my beloved brethren' are addressed to signify discretely the nature of the Epistle, as sent to the church only, and not for general publication, and so not to be read publicly in the pulpit, thereby confining the author's confidentiality to initiates.
He teaches and interprets the scriptures as their bishop.

Chapter Three:

'My brethren' are addressed describing Christian adherents, who are taught as by their bishop.
Chapter Four:

He teaches as bishop his 'brethren'.

Chapter Five:

He teaches as bishop 'my brethren', 'brethren' the scriptures necessary for salvation and proclaiming, and discretely exhorts initiates to baptize and seal new Christians.


Paul is opaque in his introduction, and addresses the Galatian Christian sect as 'brethren', which is used throughout Galatians for Christians. He is not surnamed and doesn't give his location or identify the brethren with him. Paul chronicles the occasions and relates the circumstances that he consulted with chief apostle Peter and bishop James the Just.

Paul doesn't expose the surnames of Barnabas and Titus to publicity and names Jesus' archbishops in a clandestine fashion.

The archbishops text is not written in the well-known gospel structure of 'Peter, and James, and John', or as 'Peter, and John, and James', but as 'James, Cephas, and John', combined with 'who seemed to be pillars', and not with wording such as, "that ruled the church in Jerusalem, Rome, and Ephesus".

Protection of the Christian top tier was an imperative and that's encompassed in the obfuscation format of Paul's epistle being unspecific with theirs and other identities including Barnabas and Titus, so that Paul is not reproached for his epistle having supplied targets for opposing forces: Letter of Aristeas, ‹our law forbids us to injure any one either by word or deed›.

Up to his death in April, A.D. 70¹ and continuing after, James the Bishop of Jerusalem didn't have his full name certified outright in the gospel, and such is the opacity of Paul and the fellowship by not clearly identifying him, to this day theologians vacillate at surnaming James, let alone acknowledge the bishop as James the son of Zebedee.

By naming the principal directors for the administration of the Christian sect covertly, it gave them a measure of protection from religious and political assailers.
Being Roman citizens gave them an immediate safeguard, for citizens were championed under Roman law, but there were other vulnerabilities to consider, of theirs and those of kith and kin.

'James, the Lord's brother' is written in the vernacular — that is James in appearance and character was 'the brother of the Lord'.
James, as a preventative measure, is not openly addressed as the bishop promulgating² Christianity in Jerusalem, and Paul is non-descript as to the kind of brother of the Lord — biological, uterine or vernacular — in order to prevent assailers targeting in certainty him and the respective kith and kin.

Cephas, Paul is non-descript as the chief apostle Peter² and is kept opaque especially, for he received the apostle's leadership after Jesus Christ's departure and consequently he has to avoid the same fate as the head of the sect. Having a sect leader not identified in certainty was also a preventative against the assailing of his kith and kin.

John, the apostle charged with the administration of the church and its doctrine is also kept non-descript, to avoid threats to the well-being to the administrator chiefly responsible for the spreading of the Christian doctrine.³ Having a principal administrator not identified in certainty is a preventative against the assailing of him, and of his kith and kin.

Paul closes with 'brethren' for the Galatians Christian sect, left unnamed, a preventative against the assailing of them by opposing factions.

¹Hegesippus. ²Apocalypse of James; Böhlig; Contendings of the Apostles. ³Assumption of the Virgin.
Last edited by Trees of Life on Tue Mar 02, 2021 3:08 am, edited 79 times in total.

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Ben C. Smith
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Re: Identities Verification.

Post by Ben C. Smith » Wed Oct 10, 2018 7:00 pm

Trees of Life wrote:
Wed Oct 10, 2018 6:43 pm
Virgin Mary:
Mary was the firstborn daughter of Joachim and Anna. ....

Mary of Clopas:
Mary was the second born daughter of Joachim and Anna. ....
Mary and her sister Mary. Sounds great. :thumbup:

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Re: Identities Verification.

Post by perseusomega9 » Thu Oct 11, 2018 4:38 am

Ben C. Smith wrote:
Wed Oct 10, 2018 7:00 pm
Trees of Life wrote:
Wed Oct 10, 2018 6:43 pm
Virgin Mary:
Mary was the firstborn daughter of Joachim and Anna. ....

Mary of Clopas:
Mary was the second born daughter of Joachim and Anna. ....
Mary and her sister Mary. Sounds great. :thumbup:
The metric to judge if one is a good exegete: the way he/she deals with Barabbas.

Who disagrees with me on this precise point is by definition an idiot.

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Ben C. Smith
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Re: Identities Verification.

Post by Ben C. Smith » Thu Oct 11, 2018 6:12 am

There ya go. :D

"This is my sister Mary, and this is my other sister Mary."

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Re: Identities Verification.

Post by Trees of Life » Sun Nov 25, 2018 9:40 am

Jameses Corollaries.

Subject to the Dormition of the Virgin and James' Apocalypse accounts ratifying James son of Zebedee as the first bishop of Jerusalem, the dissolvable church and its denominations that claim to have the gift of infallibility in its teachings have been snared into revealing that they don't possess the Holy Spirit in all Its teachings, for they are aberrant in teaching that another James was the first bishop of Jerusalem.

How can any Christian denomination have the gift of the Holy Spirit in all their teachings as they assert, when they misidentify the first instituted Bishop of the Holy City of Jerusalem?
Truth perdures.

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Re: Identities Verification.

Post by Trees of Life » Sun Nov 25, 2018 10:20 am

Judas/Joses and Justus/Joseph Corollaries.

When Joseph/Justus son of Joseph the Carpenter, is misidentified as Joses/Judas son of Alphaeus and vice versa in gospels of The Bible, how can denominations of the dissolvable church assert that copyists and transcribers for The Bible were inspired by the Holy Spirit and that The Bible is inerrant?
Last edited by Trees of Life on Mon Nov 26, 2018 6:04 am, edited 1 time in total.
Truth perdures.

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Re: Identities Verification.

Post by Stefan Kristensen » Sun Nov 25, 2018 6:24 pm

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Re: Identities Verification.

Post by Trees of Life » Mon Nov 26, 2018 5:58 am

Stefan Kristensen wrote:
Sun Nov 25, 2018 6:24 pm
Fine song, though.
Truth perdures.

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Re: Identities Verification.

Post by Trees of Life » Thu Dec 27, 2018 6:13 pm

Coexisting Gospel Editions Corollary.

Expecting to be harried by opposing religious, governmental and commercial hierarchies, the Gospel was written circumspectly in relation to certain identities being known in certitude to the general public, to avoid christian initiates being charged with bringing harm upon their brethren.

These precautionary acts throughout the early Christian writings furnish the corollary that published editions of those Gospel writings coexisted with the identities being protected.
Truth perdures.

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Re: Identities Verification.

Post by Trees of Life » Mon Apr 15, 2019 9:04 am

Predisposition Corollary

With the many unclear identities set forth in the New Testament, it becomes clear that there was a predisposition of Christians to disseminate the early Christian accounts and Gospel according to the safety concerns of that age.

Commerce and travel within the Roman Empire made it easy for accredited dossiers on adversities to be accessed and for enemies to effect negative undertakings.

Juxtaposed with the Old Testament, the texts there openly publish identities.
Truth perdures.

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