When the authors of the New Testament came up with a personage Mary Magdalene — that is: Mary of the Tower, from מגדל (migdal), meaning tower — and placed her unanimously under the cross, nobody in the original audience would have missed the pun: Over the centuries, many of the best and brightest have tried to figure out which women exactly were present at the crucifixion, because like the "pages and pages of data" in Carl Sagan's Contact, the pointers simply don't line up — that is to say: to an observer who expects a linear narrative. The Hebrew form of her name is miryam denoting in the Old Testament only the sister of Moses. And there it is: John's respectful salute to the three cultural languages in which Jesus was first proclaimed King of the Jews — the Titulus Crucis formed by the Synoptic Gospels standing over the Word, and the Marian societies standing beneath the Word. Truth means freedom; freedom leads to diversity, and diversity leads to collectivity. Imagine the laughing and the fields of bloody mud. It iterates from Leah and Rachel (Genesis 29:16) to the Song of Solomon (see 8:8) and the breach between Israel and Judah. The synoptic evangelists were writing during the first decades of the Jewish Wars and had to word their disapproval of Rome very carefully, if possible even more careful than Paul had in the decades prior (read our article on the name Onesimus). But a Hebrew audience, particularly one that didn't speak ancient Egyptian, the name Miriam/Mary would have seemed obviously akin the verb מרה (mara) meaning to be rebellious or disobedient, or the related verb מרר (marar), meaning to be bitter or strong: Like other typical Levite names, the name Miriam is probably Egyptian of origin, derived from a word that means Beloved. It's not a matter of human intent or even sapience but a natural effect that has been ordained since the beginning of the world, which the universe is designed to produce. If man embodied the whole of natural law, he would subsequently embody the whole of the universe, from its inception to it finest working principles (1 Kings 10:3-5). No hell was ever imagined more gruesome than this. The second part of the name Athena — we agree with Plato (Crat.407b) — could be construed to be an expression of the same root from which stems the words θετης (thetes), meaning "one who sets/places" and of course the familiar word θεος (theos), meaning God. The ancient art of weaving is expressed by the proto-Indo-European root teks-, from which we get our word "textile". In political Rome family ties were hugely important and the early formal church built its mythology on the assumption that the mother and (half-) brothers of Jesus must have been at least half as holy as he, and certainly automatically part of Jesus' missionary apparatus, since he, just like any Roman Caesar, would surely surround himself with siblings and cousins. The latter noun is spelled identical to the noun תמרור (tamrur), meaning marker or sign post, from the root תמר (tamar), meaning to be stiff or erect. And when the foolish man built on shifting sand (Matthew 7:26), few would not have snickered at that very complex sinking rapidly beneath the waves. Even more remarkable, the one and only true cross of Christ still had the Titulus Crucis — the plaque that declared Jesus' regality in Hebrew, Greek and Latin — attached to it, which Helena duly purloined and carried home in lucrative triumph. Israel's primary topic of inquiry, into which all other inquiries fed, was statesmanship: the study of how a society would function at its most optimum. The actual historical entity that the literary character of Jesus represents is man's understanding of natural law. Long before Luke wrote this, Paul had made his own references to this curious pervasion by righteousness of the circle directly surrounding the regent (Philippians 1:13). The Hebrew authors discussed the transition from kingdom to republic in their story of the Return, in which Jews from Babylon returned to Jerusalem and restored the temple according to the decrees and design of the Persian emperor, and funded by the same (Ezra 6:3). Grafted on the Canaanite schools of Salem (Genesis 14:18) and Mamre (13:18), and having absorbed all the wealth and women of Shechem (34:29) it was formed from tributaries ranging from Babylon (Abraham, Sarah), Assyria (Haran) to Egypt (Moses; also see Exodus 12:35-36) and from Midian in Arabia (Jethro) to Jericho (Rahab), Moab (Ruth), the Hittites (Uriah and Bathsheba) and a further influx of people from all over: 32,000 Midianite virgins (Numbers 31:18 and 31:35), a certain "mixed multitude" (Exodus 12:38) and countless others (Deuteronomy 20:14, Exodus 20:10). Usage: English, Biblical . Other meanings suggested include "sea of bitterness," "rebelliousness," or "wished for child" or "Our Lady" or "beloved lady," referring to the Christian reverence for the Virgin Mary. But this means that the Bethanian triad is not only applicable to society at large, it's also applicable to a single human mind. Modern readers might find this somewhat confusing but nobody in the first century AD would have missed or misunderstood this. It was one with the universe but also ran the universe, and thus outranked the universe and thus must have also governed the creation of it. The individual counted for nothing and the masses were entertained with death and ignorance. The fate of Rome (or any large federation or fortune) is to fall apart into non-centralized clusters of much smaller states that are all founded on the same principles. Its key ingredient, of course, was that Roman gods were essentially capricious, and ruled mankind on their merry whims, and that the emperor was their earthly representative, and thus endowed with the equally capricious right of kings. Luke elaborated this phenomenon in the character of Joanna — the wife of Chuza, who was king Agrippa's visionary chief of staff (8:3) — whom he places amidst the Mary's under the cross (24:10). Rome is xenophobic and will narrow the range of the acceptable until only one person remains. Anybody who realizes that everything that occurs naturally is an expression of natural law (Ecclesiastes 1:9), and that natural law works the same on all levels of complexity, is able to derive the most intimate natural principles from what is observable. He would be entirely free (John 8:32). (For more of these correspondences, see our article on the name Dalmanutha.). Mary is a feminine given name, the English form of the name Maria, which was in turn a Latin form of the Greek name Μαρία (María), found in the New Testament. In the Greek the word that is used is Maria, which passed into the Latin pretty much unchanged but when we get into the English it becomes Mary. They did it to everybody: the Carthaginians, the British, the Germanians, the Celts, the Iberians, the Illyrians, the Dacians. Its chronology is fractalic, non-linear and has multiple axes of symmetry. This does not mean that "Salome of Herod" was always understood to denote a lady of flesh and blood; she may very well have denoted the Jews' famous preference for a peaceful strike rather than an armed revolt (as commander Petronius nervously discovered in 40 AD). The literary Jesus is so at home in the environment provided by the natural evolution of the wisdom tradition that the demand for a human individual to validate the literary character demonstrates a brutish ignorance of the nature of either. Even Judah's international character lasted well until Roman times (Acts 2:9-11, 8:27). The effect of being able to follow natural law is freedom, and it's for freedom that Christ has set us free (Galatians 5:1). Use this code: Verb מרה (mara) means to be contentious or rebellious, particularly against God. Jesus even literally explained that whoever did the will of his Father was his brother and sister and mother (Matthew 12:50), and the Biblical Marian character reflects precisely that. We know from Josephus that this lady was in fact from Jewish high priestly descent and adopted by Herod (Ant.XVIII.5.4), and that her name was Salome. Mark's Bethany was not yet the home of Mary, Martha and Lazarus but the place from whence the disciples retrieved the foal upon which Jesus would enter Jerusalem (11:1) and to which he retreated afterward (11:11), where Simon the Leper lived and a still unnamed woman anointed Jesus' feet (14:3; see Romans 10:15-16).

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