Toledoth Yeshu

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Peter Kirby
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Toledoth Yeshu

Post by Peter Kirby »

It feels like this text is more often mentioned than read, and I had a little difficulty tracking down a translation online. It exists in many forms, with many variants, so this is only one of them. Connections to material found in Origen, the Talmud, and the apocryphal gospels show that the author has not invented a story whole cloth, meaning that it may have value for understanding earlier stories and polemics (some of which are already present in the canonical gospels, like stolen body theme in the resurrection story in the Gospel of Matthew). Perhaps the distinguishing feature of the text, other than its relatively generous treatment of Jesus compared to other non-Christian sources, is that it attributes Jesus' power not to sorcery (as in Celsus) but to stealing the divine name. Some believe that the text first took shape as early as the fourth, fifth, or sixth century. It must be earlier than the ninth century, when references first appear. It can scarcely have been needed prior to Constantine, and indeed many see the name of Queen Helene as a reference to his mother. This allusion, as well as the identification of Simeon Kepha as Paul, may be an intentional error meant satirically. The text had several titles, and the one it has now didn't become prevalent until it was published, by Christians, in Latin.

The translation comes from Goldstein's 1950 book Jesus in the Jewish Tradition, pp. 148-154. There are also Latin and German translations on archive.org. A recent text with the variants is for sale.

https://www.ccjr.us/dialogika-resources ... doth-yeshu

In the year 3671 in the days of King Jannaeus, a great misfortune befell Israel, when there arose a certain disreputable man of the tribe of Judah, whose name was Joseph Pandera. He lived at Bethlehem, in Judah.

Near his house dwelt a widow and her lovely and chaste daughter named Miriam. Miriam was betrothed to Yohanan, of the royal house of David, a man learned in the Torah and God-fearing.

At the close of a certain Sabbath, Joseph Pandera, attractive and like a warrior in appearance, having gazed lustfully upon Miriam, knocked upon the door of her room and betrayed her by pretending that he was her betrothed husband, Yohanan. Even so, she was amazed at this improper conduct and submitted only against her will.

Thereafter, when Yohanan came to her, Miriam expressed astonishment at behavior so foreign to his character. It was thus that they both came to know the crime of Joseph Pandera and the terrible mistake on the part of Miriam. Whereupon Yohanan went to Rabban Shimeon ben Shetah and related to him the tragic seduction. Lacking witnesses required for the punishment of Joseph Pandera, and Miriam being with child, Yohanan left for Babylonia.

Miriam gave birth to a son and named him Yehoshua, after her brother. This name later deteriorated to Yeshu. On the eighth day he was circumcised. When he was old enough the lad was taken by Miriam to the house of study to be instructed in the Jewish tradition.

One day Yeshu walked in front of the Sages with his head uncovered, showing shameful disrespect. At this, the discussion arose as to whether this behavior did not truly indicate that Yeshu was an illegitimate child and the son of a niddah. Moreover, the story tells that while the rabbis were discussing the Tractate Nezikin, he gave his own impudent interpretation of the law and in an ensuing debate he held that Moses could not be the greatest of the prophets if he had to receive counsel from Jethro. This led to further inquiry as to the antecedents of Yeshu, and it was discovered through Rabban Shimeon ben Shetah that he was the illegitimate son of Joseph Pandera. Miriam admitted it. After this became known, it was necessary for Yeshu to flee to Upper Galilee.

After King Jannaeus, his wife Helene ruled over all Israel. In the Temple was to be found the Foundation Stone on which were engraven the letters of God's Ineffable Name. Whoever learned the secret of the Name and its use would be able to do whatever he wished. Therefore, the Sages took measures so that no one should gain this knowledge. Lions of brass were bound to two iron pillars at the gate of the place of burnt offerings. Should anyone enter and learn the Name, when he left the lions would roar at him and immediately the valuable secret would be forgotten.

Yeshu came and learned the letters of the Name; he wrote them upon the parchment which he placed in an open cut on his thigh and then drew the flesh over the parchment. As he left, the lions roared and he forgot the secret. But when he came to his house he reopened the cut in his flesh with a knife an lifted out the writing. Then he remembered and obtained the use of the letters.

He gathered about himself three hundred and ten young men of Israel and accused those who spoke ill of his birth of being people who desired greatness and power for themselves. Yeshu proclaimed, "I am the Messiah; and concerning me Isaiah prophesied and said, 'Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.'" He quoted other messianic texts, insisting, "David my ancestor prophesied concerning me: 'The Lord said to me, thou art my son, this day have I begotten thee.'"

The insurgents with him replied that if Yeshu was the Messiah he should give them a convincing sign. They therefore, brought to him a lame man, who had never walked. Yeshu spoke over the man the letters of the Ineffable Name, and the leper was healed. Thereupon, they worshipped him as the Messiah, Son of the Highest.

When word of these happenings came to Jerusalem, the Sanhedrin decided to bring about the capture of Yeshu. They sent messengers, Annanui and Ahaziah, who, pretending to be his disciples, said that they brought him an invitation from the leaders of Jerusalem to visit them. Yeshu consented on condition the members of the Sanhedrin receive him as a lord. He started out toward Jerusalem and, arriving at Knob, acquired an ass on which he rode into Jerusalem, as a fulfillment of the prophecy of Zechariah.

The Sages bound him and led him before Queen Helene, with the accusation: "This man is a sorcerer and entices everyone." Yeshu replied, "The prophets long ago prophesied my coming: 'And there shall come forth a rod out of the stem of Jesse,' and I am he; but as for them, Scripture says 'Blessed is the man that walketh not in the counsel of the ungodly.'"

Queen Helene asked the Sages: "What he says, is it in your Torah?" They replied: "It is in our Torah, but it is not applicable to him, for it is in Scripture: 'And that prophet which shall presume to speak a word in my name, which I have not commanded him to speak or that shall speak in the name of other gods, even that prophet shall die.' He has not fulfilled the signs and conditions of the Messiah."

Yeshu spoke up: "Madam, I am the Messiah and I revive the dead." A dead body was brought in; he pronounced the letters of the Ineffable Name and the corpse came to life. The Queen was greatly moved and said: "This is a true sign." She reprimanded the Sages and sent them humiliated from her presence. Yeshu's dissident followers increased and there was controversy in Israel.

Yeshu went to Upper Galilee. the Sages came before the Queen, complaining that Yeshu practiced sorcery and was leading everyone astray. Therefore she sent Annanui and Ahaziah to fetch him.

The found him in Upper Galilee, proclaiming himself the Son of God. When they tried to take him there was a struggle, but Yeshu said to the men of Upper Galilee: "Wage no battle." He would prove himself by the power which came to him from his Father in heaven. He spoke the Ineffable Name over the birds of clay and they flew into the air. He spoke the same letters over a millstone that had been placed upon the waters. He sat in it and it floated like a boat. When they saw this the people marveled. At the behest of Yeshu, the emissaries departed and reported these wonders to the Queen. She trembled with astonishment.

Then the Sages selected a man named Judah Iskarioto and brought him to the Sanctuary where he learned the letters of the Ineffable Name as Yeshu had done.

When Yeshu was summoned before the queen, this time there were present also the Sages and Judah Iskarioto. Yeshu said: "It is spoken of me, 'I will ascend into heaven.'" He lifted his arms like the wings of an eagle and he flew between heaven and earth, to the amazement of everyone.

The elders asked Iskarioto to do likewise. He did, and flew toward heaven. Iskarioto attempted to force Yeshu down to earth but neither one of the two could prevail against the other for both had the use of the Ineffable Name. However, Iskarioto defiled Yeshu, so that they both lost their power and fell down to the earth, and in their condition of defilement the letters of the Ineffable Name escaped from them. Because of this deed of Judah they weep on the eve of the birth of Yeshu.

Yeshu was seized. His head was covered with a garment and he was smitten with pomegranate staves; but he could do nothing, for he no longer had the Ineffable Name.

Yeshu was taken prisoner to the synagogue of Tiberias, and they bound him to a pillar. To allay his thirst they gave him vinegar to drink. On his head they set a crown of thorns. There was strife and wrangling between the elders and the unrestrained followers of Yeshu, as a result of which the followers escaped with Yeshu to the region of Antioch; there Yeshu remained until the eve of the Passover.

Yeshu then resolved to go the Temple to acquire again the secret of the Name. That year the Passover came on a Sabbath day. On the eve of the Passover, Yeshu, accompanied by his disciples, came to Jerusalem riding upon an ass. Many bowed down before him. He entered the Temple with his three hundred and ten followers. One of them, Judah Iskarioto apprised the Sages that Yeshu was to be found in the Temple, that the disciples had taken a vow by the Ten Commandments not to reveal his identity but that he would point him out by bowing to him. So it was done and Yeshu was seized. Asked his name, he replied to the question by several times giving the names Mattai, Nakki, Buni, Netzer, each time with a verse quoted by him and a counter-verse by the Sages.

Yeshu was put to death on the sixth hour on the eve of the Passover and of the Sabbath. When they tried to hang him on a tree it broke, for when he had possessed the power he had pronounced by the Ineffable Name that no tree should hold him. He had failed to pronounce the prohibition over the carob-stalk,10 for it was a plant more than a tree, and on it he was hanged until the hour for afternoon prayer, for it is written in Scripture, "His body shall not remain all night upon the tree." They buried him outside the city.

On the first day of the week his bold followers came to Queen Helene with the report that he who was slain was truly the Messiah and that he was not in his grave; he had ascended to heaven as he prophesied. Diligent search was made and he was not found in the grave where he had been buried. A gardener had taken him from the grave and had brought him into his garden and buried him in the sand over which the waters flowed into the garden.

Queen Helene demanded, on threat of a severe penalty, that the body of Yeshu be shown to her within a period of three days. There was a great distress. When the keeper of the garden saw Rabbi Tanhuma walking in the field and lamenting over the ultimatum of the Queen, the gardener related what he had done, in order that Yeshu's followers should not steal the body and then claim that he had ascended into heaven. The Sages removed the body, tied it to the tail of a horse and transported it to the Queen, with the words, "This is Yeshu who is said to have ascended to heaven." Realizing that Yeshu was a false prophet who enticed the people and led them astray, she mocked the followers but praised the Sages.

The disciples went out among the nations--three went to the mountains of Ararat, three to Armenia, three to Rome and three to the kingdoms buy the sea, They deluded the people, but ultimately they were slain.

The erring followers amongst Israel said: "You have slain the Messiah of the Lord." The Israelites answered: "You have believed in a false prophet." There was endless strife and discord for thirty years.

The Sages desired to separate from Israel those who continued to claim Yeshu as the Messiah, and they called upon a greatly learned man, Simeon Kepha, for help. Simeon went to Antioch, main city of the Nazarenes and proclaimed toe them: "I am the disciple of Yeshu. He has sent me to show you the way. I will give you a sign as Yeshu has done."

Simeon, having gained the secret of the Ineffable Name, healed a leper and a lame man by means of it and thus found acceptance as a true disciple. He told them that Yeshu was in heaven, at the right hand of his Father, in fulfillment of Psalm 110:1. He added that Yeshu desired that they separate themselves from the Jews and no longer follow their practices, as Isaiah had said, "Your new moons and your feasts my soul abhorreth." They were now to observe the first day of the week instead of the seventh, the Resurrection instead of the Passover, the Ascension into Heaven instead of the Feast of Weeks, the finding of the Cross instead of the New Year, the Feast of the Circumcision instead of the Day of Atonement, the New Year instead of Chanukah; they were to be indifferent with regard to circumcision and the dietary laws. Also they were to follow the teaching of turning the right if smitten on the left and the meek acceptance of suffering. All these new ordinances which Simeon Kepha (or Paul, as he was known to the Nazarenes) taught them were really meant to separate these Nazarenes from the people of Israel and to bring the internal strife to an end.
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Re: Toledoth Yeshu

Post by Peter Kirby »

I found another translation, which doesn't appear to be well sourced, but which indicates the some of the variation in the story.

https://en.wikisource.org/wiki/Translat ... y_of_Jesus

It once happened with a certain man whose name was Yoḥanan and whose wife was Miriam, that he had a certain Hebrew maidservant[1] who was espied by a man whose name was Joseph, the son of Pandera.[2] He had taken notice of the man's maidservant and came upon her whilst she was impure, by reason of her natural purgation, and had laid with her when she was lying alone in the dark. At which incident, she became startled and could not answer him[3] a word until the morning, when she then said to her husband: "Yoḥanan, my master! Why hast thou done this night that which is not lawful? For thou hast come upon me twice.[4] Moreover, I did warn you that I was unclean, yet, hast thou not heeded my warning."

At this saying, he was very much distraught and went and told the matter to Shimon, the son of Shetaḥ.[5] He said to him: "I will tell thee what happened to me this night. For my wife came and said unto me that such and such a thing had befallen her, but it was not me who had connexion with her." He then answered: "Who is it that thou dost suspect?" He said: "A certain one of my neighbors whose name is Joseph, the son of Pandera." He asked him: "Hast thou any witnesses?" He answered: "I have no witnesses." He then replied: "Go and conceal the witnesses from the culprit, for if he went in once, he will go in again. If you will do this thing, thou shalt make him liable thereby to the death penalty."

Yoḥanan sat there idly and did not do a thing, until he overheard the town taken up entirely with the gossip over this matter, even those who were saying she committed an act of whoredom. Now because of the public's slander, he went off into Babylonia, and did not return. Meanwhile, his wife gave birth to a son whose name is Jesus,[6] may the name of the wicked rot.[7] Now he excelled in wickedness until he had been heard saying: "Since Jethro the mere proselyte was Moses' master, the greatness of Moses is thereby diminished." At this, the Sages replied: "This is none other but a bastard, and the son of a menstruate woman." They went also unto his mother. They asked her: "What is the nature of this youth?" She replied unto them: "I was conceived with child by Yoḥanan, my betrothed, but he is now gone into Babylonia, and I wot not what he doeth." Shimon, the son of Shetaḥ, then interrupted and said to them how Yoḥanan had told him such and such an affair had befallen her. The Sages asked him: "What shall we do to the woman?" Shimon answered them: "She is not liable to anything on that account, for she has not become impoverished by her own volition."[8] When she heard that they did not make her liable to the death penalty, she then told them the true account of the matter, and said: "It was, afterwards, made known unto me the affair, namely, that it was Joseph, the son of Pandera, by whom I was conceived with child."

When the son whom she had borne heard his mother confess, and heard that the Sages made only him liable to the death penalty,[9] he withdrew himself to the Temple precincts. Now the express letters of God's ineffable name were written upon the Foundation Stone within the Holy of Holies, and anyone who learnt them could do by them whatsoever he wished. Moreover, the nation of Israel used to fear lest perhaps the wicked of Israel should learn them, and thereby destroy the world. So it was that they made two brazen dogs, and had them tied at the entrance to the Temple Sanctuary, and anyone who learnt the express letters of the Divine name and then went out of the Sanctuary, when he saw the dogs, would anon forget from his heart that which he had learnt.

Now the land of Israel was given over unto the hand of a queen in those days, whose name was Helena.[10] Jesus entered the Temple Sanctuary and learnt the letters, and made a stipulation over them that he shall not feel hurt at the rending of his flesh, and so wrote them down upon parchment. Then did he rend his thigh, and prepared the parchment for insertion, and replaced the torn skin. When he departed, he forgot them. Yet, when he reached the house, he ripped open his thigh and took out thence the parchment and learnt once again the letters. He then gathered together some young men of Israel, to wit, three-hundred and ten,[11] and said unto them: "Ye call me a bastard, but I am the Messiah, and it was concerning me that Isaiah did prophesy and say, Behold! A young woman shall conceive and bear a son, and thou shalt call his name Immanuel (Isa. 7:14). Moreover, it was said about me, Thou art my son. This day have I begotten thee (Ps. 2:7). That is, without my father and mother lying together carnally. Yet, do ye seek your own self-aggrandizement."

They answered him: "If thou art Messiah, shew us a sign!" He then replied: "What sign is it that ye seek from me?" They brought unto him a lame man who had never yet stood upon his feet whom, when Jesus had seen, spoke over him the express letters and forthwith did he begin to walk. At their seeing this, they bowed down before him. When the Sages heard this report, they brought him unto Helena the queen. They said unto her: "Your Majesty, the Queen, this one here is a sorcerer." He then said to her: "I am the Messiah, and it was said about me, Who shall rise up for me against the wicked?" (Ps. 94:16) The queen then asked: "Is there aught in the Law (Torah) of which he saith?" They answered: "There is. But the Messiah whom we do expect hath with him other signs, namely, In his days, Judah shall be delivered (Jer. 23:6). Moreover, concerning him it hath been said: He shall smite the land with the rod of his mouth, and by the breath of his lips shall he slay the wicked (Isa. 11:4). However, concerning this man here, it was said, And that false prophet shall die. And again, And thou shalt put away the evil from amongst you" (Deut. 18:20; 19:19). He then reiterated what he had said: "I am he, the Messiah, and I resurrect the dead." She, at hearing this, sent with him certain of her emissaries, and he did resurrect those who had been dead by the express letters of God's Divine name, and the people of Israel were on his account in a state of consternation.

After many days, he conveyed himself away. The Sages then came unto the queen and said: "Your Majesty, the Queen, seest thou how he hath fled by the sorceries that be with him? For they have not suffered him to remain standing in one place! His reproach has become evident!" She then sent horsemen unto him, as far as Babylonia where he had gone, but the citizens of Babylonia would not suffer him to go with them.[12] They waged war one with the other. Jesus then said to the men of Babylonia: "Do not fight with them. My father who is in heaven, and the Divine letters which art in mine own hand, they shall deliver me!" He said unto them: "Bring unto me a millstone," which doing, he rode upon it and called out the express letters, whereby he floated while sitting thereon upon the surface of the water. Likewise, they made birds out of clay[13] and brought these before him, and they began to fly. He said unto them: "Go ye forth and say to your lady, the Queen, what ye have seen." They then went and told the queen, saying unto her: "They brought unto him a great millstone and he mounted it, and began floating while sitting upon it over the surface of the water, like as one floateth an eggshell."

She then summoned the Sages together and said unto them: "This Jesus, whom ye did dismiss as a sorcerer, is none other but the son of God! For how many [wonderful] signs hath he wrought!" They replied unto her: "Your Majesty, the Queen, let not a word of his sorcery enter into your heart, whereas we [too] are able to perform as he hath done." She then sent unto him several of those who believed in him. They entreated him, saying: "Come back unto the queen, for she is startled by the signs that thou hast wrought." He, at their entreaty, gathered together his following and came back into the land of Israel. Yet, meanwhile, those in Israel had taken a certain man by the name of Antichei,[14] and brought him into the Temple precincts, and he wrote them (i.e. the express letters) upon a piece of parchment, and he began to do just as Jesus had done. Then were they all come together unto the queen, and they made their accusations against him, having come there to make themselves victorious over him. He then began to say: "Behold! It is written, He shall take me, (Ezek. 3: 12-14), that is to say, like as a bird is taken up in the air." Antichei answered: "But it is written elsewhere, And the children of those who go unrestrained of thy people, [etc.]" (Dan. 11: 14).

He (i.e. Jesus) then spread out his hands as the wings of a vulture and began flying in the air. Those of Israel said to Antichei: "Do thou as he hath done, for thou hast learnt as he hath learnt!" Forthwith did he fly away after him, until at length he attained unto him, and he would call out the express letters of God's name for an imprecation against him so as to cast him down from the sky, while the other would also call out the express letters so as not to be cast down from the sky. When he saw that he did not fall down, for he had learnt just as he had learnt, he (i.e. Antichei) then stood up and made an abominable act upon him. When they had thus been defiled, they both fell down to the earth. Those of Israel then caught hold of him and brought him to the queen. They said unto her: "Your Majesty, the Queen, ask him where are now the signs that were with him!" When he understood that the express letters of God's name had vanished from his heart and that he had fallen captive in their hands, he said: "It is written, Their faces are become harder than flint stone (Jer. 5:3). And again it is written, Happy is the man who walketh not in the counsel of the wicked" (Ps. 1), at which saying he escaped from them, and stood up, he and the following whom he had coerced through words, and began to make war, each man's brother against his brother, and father against his son, until at length his following delivered him, and fled away with him, remaining in a certain place until the Passover. Then he took an ass and mounted it, and gathered together his following, and went up to Jerusalem. He then said to his following: "Consider ye how the Scripture hath been fulfilled, He is poor, and riding upon the foal of an ass" (Zech. 9:9).

They came to offer the Passover offering, when one of his own party came and said to those of Israel: "Are ye willing to have Jesus?" They asked him: "Where is he?" He answered: "In Jerusalem." They said to him: "Shew him unto us." He answered: "He hath already adjured us by the authority of the Ten Commandments not to reveal himself unto others, and hath clothed me (sic: should be "us") in common attire. Nevertheless, come and salute us, and I will then come in and bow down before him, and thereby ye shall know that he is that wicked one." When they had come, he presently bowed down unto Jesus. Those of Israel, at this betrayal, stood and caught him, and they said unto him: "Thou art the Messiah. Deliver thyself from our hands!" When he had fallen into their hands, he said: "It is written, A priest and a prophet have they killed" (Lam. 2:20). And it is written, For thy sake are we killed all the day long" (Ps. 44:23). His companions began to weep when they realized that they could not deliver him from the people of Israel, and so they killed him and they proceeded to hang him. Now this same wicked person[15] had made a stipulation over the trees, whilst he had still the express letters of God's Divine name with him, that they should not receive him, for he knew that they would not suffer him to be left alone. So it was that on every tree that they came to hang him, that tree would break whilst he was put thereto, until at length they brought the tree of the carob, and thereon they hung him, and it did not break. For he had made no stipulation over the carob tree. Thus his following began to weep and exclaim: "Out of his abundant righteousness, the trees would not receive him."

At eventide, they came to take him down, on account of that Scripture which saith: Thou shalt not suffer his corpse to remain on the tree (Deut. 21:23). So did they bury him, and his following began to weep again at his tomb while saying: "Ye have become liable to the death penalty, because ye have slain the Messiah!" Yet, those of Israel retorted by saying: "Ye, yourselves, have become liable to the death penalty, because ye have believed in a false prophet!" His following then said to themselves: "Come and let us take him out of his tomb." They opened the tomb, but did not find him there, and so did they go unto Helena the queen. They said unto her: "Consider, your Majesty, the Queen, how many signs he hath wrought, and how that now he hath gone up into heaven." At this declaration, she did send unto the Sages, and inquired of them: "Where is it that ye have buried Jesus?" They answered: "Near unto the waters of Siloam." She then returned answer unto them: "If ye do not bring him unto me, I shan't leave off from harassing a single one of you." They sought him, but could not find him. They then said unto her: "Give us time." She gave them time, and meanwhile, the people of Israel had all taken upon themselves a fast of affliction until the appointed time had expired, yet still they did not find him, by reason of which they began to flee from before the queen. Rabbi Tanḥum did also flee unto the field, and there found a certain gardener eating. He said unto him: "Thou wicked man! All of Israel hath undertaken fasting and they art in sorrow, but thou sittest here eating!" He then replied: "My lord, on what occasion hast this sorrow come over the nation?" Rabbi Tanḥum then told him the account of the matter. He furthermore said: "If they shall perchance find him, Israel shall find some relief." The same man (i.e. the gardener) answered: "I have stolen him and buried him in my own garden, so as not to give an opportunity for the wicked to steal him away." Rabbi Tanḥum, at hearing this, returned unto the city and exclaimed: "This day is a day of good tidings!" So those of Israel went and took him out of his tomb, and did tie a rope around his leg, and began to drag him along the city lanes of Jerusalem, until they brought him unto the queen. Forthwith did she praise the Sages and became wroth with the following of Jesus, banishing certain of them – three to a mountainous place, three to Greece, and thirteen of their number to Rome, while the rest were scattered among the nations. Then did the Most Holy, blessed be He, demand his judgment in every place. But, even so, those in Israel who stood up to make this breach in faith, got themselves up and opposed openly the Sages, and said: "He is the Deliverer." Thus, there was a schism in Israel.

Now after Jesus had been slain some thirty years, the Sages then said: "Come and let us remove them from the commonwealth of Israel. For on account of our many transgressions, they have stood up and opposed us, thereby fulfilling what hath been said, They have made me jealous over that which is not a God, even made me angry over their vanities. Yet shall I make them envious over those who are not a people, yea over a foolish nation shall I anger them" (Deut. 32: 21). They stood up and called unto one from the Rabbinic Court in Tiberius, whose name was Elijah.[16] They said unto him: "Come and separate from amongst us these wicked persons, and thou shalt find great reprieve from the God of Israel. Meanwhile, we shall also pray for thee that there shall not be imputed unto thee thereby any sin from the Lord." So what did this wise man do? He stood up and made a declaration throughout the entire border of Israel, saying: "I am an apostle of Jesus. All those who believeth in him, let him come unto me, and I shall inform him about what must be done."

At this invitation, the entire wicked following of Jesus[17] were gathered together. They answered the man: "Art thou an apostle of Jesus? Shew us a sign." He replied: "What sign is it that ye demand of me? I shall simply do what Jesus hath done." They brought unto him a lame man, and he called out over him the express letters and did forthwith stand up. They then answered the man: "In truth, thou art his apostle." He said unto them: "Jesus doth have somewhat to give unto you." He said: "Know ye of a certain what is written in the Law: Thy new moons and feasts hath my soul hated (Isa. 1:14). Seeing that the Most Holy, blessed be He, already hateth those days, rather, come now and let us cease from all our labor on the first day of the week, for it was on this day that the Most Holy, blessed be He, enlightened His world. And let us make unto ourselves new festival days, such as the day in which Jesus was born, and the day in which he was appointed by God's holy spirit, and the day in which he died, as well as that day in which he rose up into heaven. And know ye that our Father in heaven catcheth hold of iniquity, and doth know that Israel at some future time will be brought to give an account before the Most Holy, blessed be He, over what they have done. Moreover, indeed, he could have easily delivered himself from them, but rather said, 'It was better for me to be killed than to behave in a presumptuous manner. And, as for you, if ye shall meet with an Israelite and he smite thee on thy left cheek, turn unto him the right cheek also; And if he shall sorely abuse you with blasphemous words, do not answer him a word.'"

At this great deliberation, he forthwith did separate them from amongst themselves, and they are those who are called to this very day Nazoraeans.[18] Then did Israel find some reprieve in those days. Now that man who did perform this act, may God forgive him over what he had done.
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Re: Toledoth Yeshu

Post by mlinssen »

I can certainly recommend a very fresh translation of the Toledot Yeshu by Joseph Gebhardt-Klein:

https://www.academia.edu/49575135/The_Vienna_Vindobona_Manuscript_of_the_Toldot_Yeshu

As the title suggests it's based on the Vienna Manuscript.
It's a bit of an interlinear, as much as that is doable and legible in Hebrew.
Joseph has another translation as well, that of the The Huldreich Text :

https://www.academia.edu/43065660/The_Book_of_the_Generations_of_Toldot_Yeshua_the_Notzrite_The_Huldreich_Text

The text is intriguing and contains magical aspects as well as placing great value on pronouncing names, both of which are intimately related to Egyptian incantations
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Re: Toledoth Yeshu

Post by MrMacSon »

The Vienna (Vindobona) Manuscript of the Toldot Yeshu https://www.academia.edu/49575135/The_V ... ldot_Yeshu has the names of Miryam's husband and wicked neighbour reversed

From the Preface

Yeshu as a derisory acronym for “May his name and memory be obliterated” is an interesting idea, especially considering 'the name above all names YHWH was, in a sense, obliterated.

And
"The stories on which the literature is based undoubtedly began circulating at an early period, as their refutation occupied some of the second- and third- century Christian polemicists: notably, Justin Martyr, Tertullian, and Origen. References to the Toldot Yeshu stories have surfaced time and again in the writings of Christian and Islamic controversialists and historiographers, finally erupting into open religious debate and suppression around the time of the Reformation."

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Re: Toledoth Yeshu

Post by Peter Kirby »

MrMacSon wrote: Wed Jan 19, 2022 12:03 am Yeshu as a derisory acronym for “May his name and memory be obliterated”
It seems most likely to be a clever backronym (a word interpreted as an acronym that was not originally intended to be so). At most it could have motivated dropping ayin, which otherwise would spell out the Hebrew name of Joshua.
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Re: Toledoth Yeshu

Post by maryhelena »

MrMacSon wrote: Wed Jan 19, 2022 12:03 am The Vienna (Vindobona) Manuscript of the Toldot Yeshu https://www.academia.edu/49575135/The_V ... ldot_Yeshu has the names of Miryam's husband and wicked neighbour reversed

From the Preface

Yeshu as a derisory acronym for “May his name and memory be obliterated” is an interesting idea, especially considering 'the name above all names YHWH was, in a sense, obliterated.

And
"The stories on which the literature is based undoubtedly began circulating at an early period, as their refutation occupied some of the second- and third- century Christian polemicists: notably, Justin Martyr, Tertullian, and Origen. References to the Toldot Yeshu stories have surfaced time and again in the writings of Christian and Islamic controversialists and historiographers, finally erupting into open religious debate and suppression around the time of the Reformation."

What is interesting about the Toledot story in the Vienna manuscript is the removal of the story from the time of Alexander Jannaeus. It's story setting moved to the time of Tiberius and Herod II (Archelaus). With this move Queen Helene is identified as ''Helenah the queen, the wife of Co(n)stantine.'' A move most likely a consequence of the Jesus story in the timeline of gLuke.

(Pandera and Yohanan the husband in the time of Alexander Jannaeus. Yohanan and Yoseph the husband in the time of Tiberius. Pandera being the father of the illegitimate Jesus mentioned by Celsus in the 2nd century.


https://en.wikipedia.org/wiki/Tiberius_ ... es_Pantera

2nd-century usage by Celsus

In the 2nd century, Celsus, a Greek philosopher, wrote that Jesus's father was a Roman soldier named Panthera. The views of Celsus drew responses from Origen, who considered it a fabricated story. Celsus' claim is only known from Origen's reply. Origen writes:

Let us return, however, to the words put into the mouth of the Jew, where "the mother of Jesus" is described as having been "turned out by the carpenter who was betrothed to her, as she had been convicted of adultery and had a child by a certain soldier named Panthera.

The Toledot Yeshu story timeline moved. The Jesus story timeline also moved. From a birth narrative early in the rule of Herod (Slavonic Josephus), to the 19 c.e. or 21 c.e. crucifixion story in Acts of Pilate; to the crucifixion story around 19 c.e. in the Josephan TF; to gluke and the 15th year of Tiberius timeline.

Here is a link to an old thread of mine which might be of interest re the identification of Queen Helene.

Who is Queen Helene of the Toledot Yeshu ?

https://bcharchive.org/2/thearchives/sh ... l?t=317642
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Re: Toledoth Yeshu

Post by Secret Alias »

The Samaritans have another of these acronyms "if you see him hang him" or something like that
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Re: Toledoth Yeshu

Post by Steven Avery »

MrMacSon wrote: Wed Jan 19, 2022 12:03 am Yeshu as a derisory acronym for “May his name and memory be obliterated” is an interesting idea, especially considering 'the name above all names YHWH was, in a sense, obliterated.
Often Christians and Messianics do not allow the form Yeshu (a gutteral Aramaic form, afaik.) because of the acronym. This is backwards, the fact that some opponents came up with a negative acronym really has no significance in determining sensible forms.
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Re: Toledoth Yeshu

Post by yakovzutolmai »

Peter Kirby wrote: Tue Jan 18, 2022 9:07 pm In the year 3671 in the days of King Jannaeus, a great misfortune befell Israel, when there arose a certain disreputable man of the tribe of Judah, whose name was Joseph Pandera. He lived at Bethlehem, in Judah.

Near his house dwelt a widow and her lovely and chaste daughter named Miriam. Miriam was betrothed to Yohanan, of the royal house of David, a man learned in the Torah and God-fearing.

At the close of a certain Sabbath, Joseph Pandera, attractive and like a warrior in appearance, having gazed lustfully upon Miriam, knocked upon the door of her room and betrayed her by pretending that he was her betrothed husband, Yohanan. Even so, she was amazed at this improper conduct and submitted only against her will.
Note the similarities to Paulina. I think there's another version where Pantera steals the priest's garments to wear, as part of the deception.

And recall that Paulina, even the very concept of Pantera, align very closely to the element of the cult of Marduk of Babylon. Now consider Melchizedek as a Jewish face for Marduk followers.

A Babylonian Jewish sect leader is a more plausible candidate for Pantera than some errant legionary. Why else the Paulina story in Josephus, again echoed here (and not part of the gospel narratives)?

Finally, Jannaeus as Herod makes this Yohanan the "Son of Pharaoh" in the Joseph and Asenath text. While there's no explicit reason for drawing parallels between it at the Toledot, if one makes the attempt, this is what emerges.

In contrast, what if we use Helena of Adiabene (certainly the namesake for the latter mother of Constantine) here, making Jannaeus into King Bazeus. The family qualifies as masters of "the craft", and so if Miriyam turns away from the "carpenter" to Pantera, who is Pantera and thence Jesus.

If we go so far as to entertain this timeline, we have to consider the one theory of Cana's wedding, that the betrothed are John the beloved disciple and Mary "Magdelene", probably Boethus sister of Martha.

This is John of Zebedee and I have previously linked the "Sons of the Tumult" to Anileus and Asineus, Zebedee to Sabazeus. So this fits the narrative.

If this is all true, then Mary Boethus is impregnated by Pantera, which is who exactly? Perhaps a Melchizedek cultist, and therefore ally or friend of the family? There is also the problem of "John" being Izates, and him having already a wife from Charax. Although, you can have more than one.

We also have the problem of the gospel characters existing simultaneously in two generations. This isn't too much of a problem, since the story is hagiographical and character labels can be applied to more than one person, with more than one generation conflated.

What matters most is that this gives us Jesus the Bastard born in the time of Tiberius, a product of the time preceding the wedding at Cana. This would indicate that it is still someone else who is the father of James and Simon, someone else conducting a Galilean ministry.

This bastard will become 30 around 59 AD.

Given my proclivity to label the Cyrenaican Jews as proper successors to Sicarii Christians, meeting their end at the Kitos War, I wonder then if Jonathan "the Weaver" is our proper bastard son of Mary? In that his story is a flight to the desert followed by a chase following which he meets his end.

The brilliance of this conceit is that then his successors will become the leaders of the Kitos War, chief among whom is Lukuas. Lukuas being invoked for authority by Luke-Acts. Perhaps, then, the core historical kernal in Acts - although it feigns to borrow from Syrian/Judea history - relates to the brethren in Cyrenaica.

This is also why Christianity is less visible in Judea and Syria for a century. If the historical "Christian" movement was in Cyrene, then migrates to Alexandria after the Kitos War, we could see the story of an itinerant preacher and his wilderness disciples integrates into the larger religious narrative of the time.

Otherwise, I'm at a loss for any significant Jesus in the 60s.
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