A New History Of The AD 40s; Everything Wrapped In A Bow

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yakovzutolmai
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A New History Of The AD 40s; Everything Wrapped In A Bow

Post by yakovzutolmai »

Premise: Jewish theology of the post-Hasmonean era had largely embraced many variations of messianic and "second power in heaven" eschatology. Pharisees existed, but most of their influence was in Western Galilee - a nationalistic colony of Hasmonean Judea. Their influence continued because they had been allied with the recently deposed, and largely despised, Herod Antipas of Tiberius. Israelites of the Euphrates, Samaritans, Iturean and Idumean Jews, poor rural Jews and their "Ebionim" Levite priests all had come over to one variation or another of proto-Christianity. Pharisaical Judaism would not reassert itself until the time of Rabbi Akiva, in reaction to the definitive Christian-Jewish schism after thanks to the Bar Kokhba war. Akiva's project was to redact Christian seeming elements from Jewish Mishnah, while narrowing the canon to prevent the use of apocryphal and Enochian texts.

The Major Debate Of The First Century - Ananias vs Eleazar: In this debate, recalled in a story by Josephus, Ananias argues against circumcision while Eleazar supports it. This is the schism between the proto-Pauline, Philonic universalists, and the Israel-only Jamesian purists. The universalists want to allow gentiles to convert, and to use the Law of Moses for philosophical guidance. They want Judaism to replace Hellenic ideology, to become the predominant religious paradigm of the Roman world. Jamesians want to purge gentiles from Israelite lands, but their definition of Israel includes peoples of Syria and the Euphrates, not just Jews. They want Judaism to reflect the practice of the law, and see the world becoming better through eschatological purification which can be triggered by purification of the community of saints. I have wondered if these sides represent the apocryphal houses of Hillel and Shammai. I interpret Eleazar to be one of the Boethusians.

The Politics of the 40s - Izates Converts: Izates of Adiabene converts to Judaism thanks to Ananias, but is convinced by Eleazar to circumcise (and convert to proto-Jamesian radicalism?). After his (twin?) brother Monobazus converts to Jamesianism as well, the Assyrian aristocracy commands the Arab Abia (ethnarch) of Assyria to depose Izates. Enter Josephus's Anileus and Asineus, who ruled a small Jewish state along the Euphrates with a capital at Nisibis (Antioch Mygdonia). If Izates is struggling with his Assyrian grandees, he may have to retreat to be among the Euphrates Israelites. This creates a geographic, political and temporal locus which Izates and Anileus share. Anileus was said to have married the wife of beautiful renown of a Parthian general. The description would apply to Helena of Adiabene, Izates' mother. This can be easily explained in context. Phraates V married his mother for political reasons, so that one or the other of them could not be married to someone new and divide the royal household. While he was accused of incest, there are indications that this was purely political. Izates may have thought something similar, marrying Helena so that the grandees of Adiabene would not marry her off to a rival who could challenge for the throne. Robert Eisenmann has drawn links between Simon Niger and Kandake, with Izates and Helena. Kandake is called a Sabean (Ethiopia/Yemen), but this could be a mistaken or disguised Sabian, which refers to the baptizers of Adiabene (if a disguised Sabian, the "Sabean" takes a biblical Sabean name, Kandake). Simon Niger references Ukkama (both meaning 'black'), AKA Abgar Ukkama (perhaps Simon was the given name of Izates, the latter name derived from Persian Ezad, an honorific). Helena was said to be married to both Monobazus and also Abgar. Here we have explained it. As Izates' husband, she converts to Judaism (though she would be of Jewish pedigree, more than likely). The story of Anileus and Asineus, along with the conversion of Izates, overlap and remain consistent with the Syriac presentation of history (assuming Abgar who writes Jesus was a fabricated story). Anileus and Izates both trouble the pagan idol worshippers of their kingdoms on account of fanatical Judaism.

The Politics of the 40s - Herod Agrippa Challenges Rome: Herod fires the Ananian High Priest (a universalist) and appoints a Boethusian (Israelite only). He begins refusing Rome's commands, leaning toward Jewish faith, and there are noted slights against him which inspired this change. Hold over the High Priest's office switches back to an Ananian, then back to Lazarus Boethus. Agrippa and Lazarus end up poisoned. Meanwhile, Sampsiceramus, the Abia of Assyria, is defeated by Izates. It was this same King of Emesa who first slighted Agrippa in favor of Roman interests in Judea who had encouraged him.

The New Joshua: Izates goes to the River Jordan and calls for a second crossing into the Holy Land. The return of Israel from captivity. Roman authorities capture and execute him before his horde can arrive from the Anileus kingdom. Meanwhile, the Romans persecute James and Simon, relations as sons of Judas of Gamala AKA Zamaris the Babylonian Jew (Monobazus of Adiabene). Assuming these two are captured, for Josephus said they were executed (unlikely given the reappearance of a James and Simon), they would be held ransom. In response, Munbaz the brother of Izates would deescalate the conflict. As second Joshua, Izates becomes Jesus. Notedly, his mother was held in high esteem and likely of pedigree of Kohen Gadol. His father as Zamaris might have been recognized among the Babylonian Jews as the second Joseph. See: Joseph and Asenath.

The Famine: Munbaz sends money to Helena, now in Jerusalem, to purchase grain for the Judeans. The reference to the brethren in Antioch surrounding this event in Acts is misattributed to the city in Syria. It would have been Nisibis. In response to this peace offering, Rome replaces Tiberius Alexander - nephew of Philo (assumed to be Ananian). There is now peace and a secular enforced truce between factions. Rome will appoint a consensus candidate to the High Priesthood (probably alienating both parties). The 50s will see the rise of the Jamesian sect, interpreting James as Jacimus of Bathyra, son of Zamaris. Jamesianism is a sect born of mercenary cults of Melchizedek, and James is the community's military leader. Whether he participated in its beliefs or not is unclear, as the leader he held a messianic role (and with the introduction of Simonian, Egyptian beliefs thanks to the Boethusians, the leader of the community is a Pharaonic world pillar as well). Simon brother of James, later perhaps bar Giora. A candidate for the Egyptian false prophet. James's son Philippus features prominently in "Wars of the Jews" and the events which occurred at Gamala. It's not completely clear in Josephus's narrative, but Philippus was betrayed by Rome. The Babylonian Jews were at peace with Rome. Munbaz's history after the Anileus kingdom is unclear, but Roman history recognizes his role in the Parthian, Armenian war in favor of Mithridates, who famously pledges loyalty to Nero as a compromise. There is reason to think Rome would include Munbaz in its paradigm of peace. The consequences of Gamala are unclear, but there could be some suggestion that Simon bar Giora is specifically radicalized by it, and he is not factionally aligned with the other zealots.

Thus, the Anileus kingdom is Josephus's lip service to well known events concerning Jews in Babylon, avoiding having to connect the main characters to known figures for those not already familiar, while simultaneously casting salacious accusations upon them for those who are.

The Anileus kingdom corresponds to the controversy in Adiabene over Izates's conversion to Judaism, as well as explaining the Kingdom of Abgar Ukkama. It also overlaps with some of the characters and events in Acts. It's a strong locus. It explains how Helena was married to Monobazus and Abgar, contextualizing Helena's conversion within the Syriac memory of Abgar's wife Helena. It explains Theudas in the context of Herod Agrippa's intrigues, and via James and Simon explains why Munbaz would not have continued the project of Izates. It also sets up Osroes as a future eschatological figure for Babylonian Jewish Christians.

It fits neatly within the context of an ideological struggle between universalist Judaism, and radical purity based Israel only Judaism.

Maybe I continue to live in my imagination, but I'm completely certain my hypothesis is stronger than the conventional "Jesus was a poor Galilean with original thoughts" narrative. The geopolitical context of the Assyrian power is utterly ignored by Christian historians. Izates is an irrelevant curiosity, a relic of weird Jewish history. Abgar is interesting, but his role is minimal and ancillary. The idea of relevant Assyrian politics to the Roman, Judean, Armenian and Parthian worlds plays no role whatsoever in these histories. That can't be correct.
perseusomega9
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Re: A New History Of The AD 40s; Everything Wrapped In A Bow

Post by perseusomega9 »

I enjoy your outside of the box thinking.
gryan
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Re: A New History Of The AD 40s; Everything Wrapped In A Bow

Post by gryan »

Re: "The Major Debate Of The First Century - Ananias vs Eleazar: In this debate, recalled in a story by Josephus, Ananias argues against circumcision while Eleazar supports it."

Citation?

Other scholars points of view?
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Leucius Charinus
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Re: A New History Of The AD 40s; Everything Wrapped In A Bow

Post by Leucius Charinus »

yakovzutolmai wrote: Sun Nov 27, 2022 7:45 pm
The New Joshua: Izates goes to the River Jordan and calls for a second crossing into the Holy Land. The return of Israel from captivity. Roman authorities capture and execute him before his horde can arrive from the Anileus kingdom.
Which Izates was this and what are the sources?
yakovzutolmai
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Re: A New History Of The AD 40s; Everything Wrapped In A Bow

Post by yakovzutolmai »

Leucius Charinus wrote: Thu Dec 01, 2022 4:42 pm
yakovzutolmai wrote: Sun Nov 27, 2022 7:45 pm
The New Joshua: Izates goes to the River Jordan and calls for a second crossing into the Holy Land. The return of Israel from captivity. Roman authorities capture and execute him before his horde can arrive from the Anileus kingdom.
Which Izates was this and what are the sources?
The sources on Izates are poor.

Just Josephus and then third century sources for sixth century Syriacs. There are inscriptions which can be tied to this third century. There are some coins from the third century too which might validate. The real first century is a black hole, save for Josephus. Although we might assume the third century would have to pay lip service to things to an extent.

I deal in locii.

Without the novel length concordance of details as speculation, here's the gist: Theudas + Anileus = Izates. And in that vein, the second Joshua who POST TEMPLE is fulfilling Old Testament Christ prophecy. We have to also assume, critically, that Izates' "Abia" is Sampsiceramus II, which I think is a very reasonable assumption.

To be clear, after the temple is destroyed, one must identify the Isaiahan figure responsible for this consequence. I say they picked Theudas, if we interpret him as Anileus (Izates).

Historically speaking, we can be certain of Helena's (his mother) prominence, though the complete reason for this is somewhat unclear.
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