posted on Sep, 27 2004 @ 06:26 PM
Groupies:
The daVinci Code not withstanding....interestingly, perhaps, in "John's" Gospel, the character of Miryam of Magdalah (or Miryam ha Megadellah, the
"hairdreser" if you prefer it in Aramaic") goes to the Tomb to "oil the body" of "Iesous" and unexpectedly meets a man to whom she speaks,
"thinking he is the Gardner..."
Finding no corpse on the plank, she exclaims,
"Mister, they have taken away the corpse OF MY HUBAND (Greek" Kuriou mou) and I do not know where they have moved him..."
Well, well well.....
In the King James Version of 1611, the word "lord" and the word "husband" is the same, as it is in (e.g. "Baal") several Semitic languages.
But especially in Shakespearean English, the two terms are virtually interchangeable: see: Romeo and Juliet,
"Seen you MY LORD?" Juliet exclaims referring to her new husband Romeo the morning after their "consummation"...
Curious also is the term MIRYAM (which means "princess"): if R. Yehoshua bar Yosef the Galilean ("iesous" or "Jesus") was of Daviddic blood
(i.e. a descendant of the royal line, albeit in Exile for 600 years) naturally he would have been surrounded his whole life by "members of the Blood
Royal" (also out of power, by the way), e.g. a bunch of Miryams and male members of the Daviddic dynasty like his brother James the Just who was not
a disciple, yet replaced Iesous over night---based on his Daviddic Bloodline.
We can see some reason therefore why there were "three Miryams" at the tomb (Miryam the mother of Iesous, Miryam the wife of Kleophah, whoever he
was, Miryam ha Megedelleh, Miryam the mother of James and Joses etal.)
Princesses of the Blood everywhere following around their mealticket Daviddic Pretender whom they believed would somehow, someday ascend to the Throne
of Judaea---and bestow upon them the status of their blood line---perhaps that it why so many Miryams figure into the circle of "Iesous" as the
women who tirelessly "ministrered unto the apostles..."
The Gospel of Phillip is more explicit about the Magadellah:
"And Myriam the Megedellah was known as the Consort of the Saviour, for he used to often kiss her on the [mo] uth [?] and Peter stood up and said,
Does he love her more than us?!!..."
Clearly whatever role the Magedellah had in earliest Nazorean Christianty, by the late 2nd century, her original (probably more important) role was
edited out [in favour of male heroes such as "Peter" and "John"], and pushed into the background where she is identified today as the "woman from
whom "Iesous" cast out the Seven Devils"... etc. and basically relegated to the role of reformed "prostitute"...
In the Dialogue in the Tomb in John's gospel, she blurts out "Rabbouni" which is a peculiarly initimate way of referring to a teacher lit. "my
very own great one", as opposed to the more normal "Rabbi" or "Moreh" etc.
Seems some kind of sexual intimacy is being connoted by the dialogue in John's gospel here...and one wonders how much of an 'eyewitness" is
involved in these traditions (the curous marginalia phrase "this is the disciple who witnessed these things" occurs at the crucifixion where blood
and water pour out...and not to claiming to being a witness to the material in the whole book--and who wrote the 2nd marginalia, one wonders, "and WE
know that HIS testimony is RELIABLE...!).
Food for thought anyway....