|
SOPHIA OF WISDOM III - A KING IS BORN 0
THE LIBRARY OF SOPHIA OF WISDOM III
THE SOPHIA OF ALL SOPHIA OF WISDOMS
AKA
CAROLINE E. KENNEDY___________________________
SEPTEMBER 11, 2006
RE: AMUN LAW - A KING IS BORN NEWS YEAR
DAY
I was not aware that I was to marry him (JFK,Jr.) but I have put together evidence from the internet and personal
experience as a Spirit Helper and Judge. I have also learned that new laws were made up so they could have more time with
him..........
****NOTES FROM SOPHIA OF WISDOM III AKA CAROLINE E. KENNEDY,JR...IN HERE IT SAYS THAT AMEN CHANGED THE
LAWS FOR THE ROYAL QUEEN TO HAVE MULTIPLE PARTNERS AND CHILDREN WITH THEM....BUT THAT ONLY MAKES IT HARDED TO EXPLAIN IF MY
CHILDREN WERE ROYAL....
Mary Magdalene, Harlot or Queen?
The Color Scarlet
From its infancy the Christian
Church has taught that Joshua son of Nun in the Old Testament was a “type” or “figure” of Jesus. Joshua
not only lent his name to Jesus, but also provided a general plan for saving and settling a nation under God. Considering
the importance of Joshua as a role model for Christ, it is only fair then to ask: Was there a prominent woman in the time
of Joshua, and does she have a counterpart in the life of Jesus as told in the Gospels?
In the Book of Joshua (Chapter
2) the hero Joshua sends two spies across the Jordan and specifically to visit Jericho. Upon entering the city, they immediately
seek out a woman named Rahab, who is repeatedly and in no uncertain terms referred to as a harlot. The apparent distraction
of the men would seem to imperil their mission, but is instead turned to the benefit of Israel. This woman Rahab proves to
be a valuable informant, and she also helps the men escape after their cover is blown. In return for these services, Rahab
and her family are later spared when Joshua takes the city and puts every other living thing to the sword.
That is
the last we hear of Rahab in the Old Testament, so it is quite unexpected to not only find her mentioned in the very first
book and first chapter of the New Testament (Matthew 1), but also identified there as an ancestor of King David. We might
now ask: Why would the motherhood of Rahab and her contribution to the “scarlet thread” of Messianic kingship
only be made explicit in the Gospels? This deliberate and seemingly unnecessary mention of Rahab in the New Testament compels
us to take a fresh look at the highly detailed story of Rahab in the Old Testament. As a result, we shall learn that Old Testament
precedent relating to the “saving” of Rahab by Joshua was faithfully reenacted in the New Testament figure of
Mary Magdalene. That is, in order for everything written about Jesus in the Old Testament to be “fulfilled” he
had to, among a great many other things, be intimately affiliated with a woman intentionally defamed as a harlot.
There
are a number of obvious indications in the Book of Joshua that the description of Rahab as a harlot is only a ruse. To begin
with, the name Rahab was a carefully selected epithet, and like that of Joshua (“God saves”) was symbolic of a
designated role, as are the names of so many other Biblical characters. Elsewhere in the Old Testament the name Rahab (“pride,
belligerence, enlargement”) is used to represent Egypt, the traditional domain of the Sun-god Ra. It is also applied
to the unbounded watery depths (Heb. tehom) of creation that were divided by YHWH in order to form dry land. Similarly, in
the Babylonian Creation Epic the oceans are personified by the “resplendent” goddess Tiamat, who is further described
as “risen up” and “haughty.” Tiamat had formerly given birth to the gods, but after being stirred
to rage by her consort Kingu (associated with the Moon) she determined to kill her divine children.
In response, the
god Marduk (associated variously with the Sun, Mars, Jupiter or a rogue gravitational body) engaged Tiamat (Tehom/Rahab) in
battle and split her into two parts. Her surging waters were in this way transformed from an unpredictable menace into calm
seas under a kind sky. Moreover, the instigator Kingu was defeated by Marduk and his blood used to fashion mankind. By association,
Rahab of Jericho is revealed not only as a great queen but also one who represented a deadly threat to Joshua and the Israelites.
Further, she is specifically associated with the royal court of Egypt from which Joshua, Moses, and the Israelites had earlier
fled.
Our Lady of Jericho does not live and work along a cramped alleyway, but in a lofty tower built over the city
wall. Rahab therefore occupies a critical element in the city’s defenses. Such a tower would be a privileged place suitable
as the living quarters of a queen, and not a common whore. What’s more, even though Rahab harbors suspected spies, the
king of Jericho refrains from accusing her of treason, and her residence is not subjected to a search. Rather, Rahab speaks
directly to the king and with complete impunity. The king even takes direction from her, or should we say misdirection. At
her urging, a posse is sent by the king of Jericho to chase after the spies, but these spies are still with Rahab and hidden
on the roof of her penthouse suite. After night falls, they escape, Rapunzel style, out a window of the tower and using a
rope provided by Rahab. She even instructs the men on how to evade detection in the countryside so that they can safely return
to Joshua with the information she has given them.
En route to Jericho from his encampment at Shittim (meaning, “Acacia,”
from its scourging thorns), Joshua (ala Biblical YHWH and Marduk-Ra) divides the floodwaters of the Jordan and the Israelites
cross over on dry land. For seven days the army of Joshua marches around Jericho, and on the seventh day marches around it
seven times.
This would have offered the time and diversion needed by Rahab (and those at her own command) to undermine
the city’s defenses.
Upon completing the seventh and final lap on the seventh and final day, Joshua signals
for a long blast of trumpets.
At that same moment it follows that Rahab orchestrated a cacophony of tumbling stones.
The wall of Jericho “fell flat,” that is, collapsed under its own weight due to sapping or internal pressure.
Jericho was not conquered so much by King Joshua from without, but by Queen Rahab within.
As a sign of her
diplomatic immunity, Rahab hung a “scarlet thread” outside a window – perhaps the same window from which
she had earlier flung a cord for use by the spies.
Scarlet was the color of royalty and is another obvious clue to
the high status of Rahab as queen.
Therefore, if Queen Rahab plied any trade it was the manufacture of cordage and
textiles, for upon the roof of her tower there were large quantities of valuable processed flax.
Flax was used not
only to make the rope that saved the men of Joshua, but also the red linen fabric that protected her from harm when Joshua
stormed the city.
When the bloody conflict was finished, the power of Jericho (a place name derived from the Hebrew
word for “the Moon”) over Rahab was broken, and any former hostility toward Joshua subsided.
Her former
patron the king of Jericho was also “sacrificed” in the creation of Israel, and as Kingu had been in the creation
of mankind.
The Wedding in Canaan
Much is made of Moses placing the “mantle” (of kingship) on
Joshua son of Nun. Strangely though, the succession of Joshua is afterwards not even mentioned.
Instead we get the
impression that with the death of Joshua there was no recognized king in Israel until Saul and then David.
In the
interim, the Israelites “did what was right in their own eyes” and were governed more or less by “judges.”
In the Old Testament, the predecessors of King David are named as Jesse, Obed, Boaz, Salmon and Nahshon.
It
is only in the Book of Matthew that the “harlot” Rahab of Jericho is identified as the mother of Boaz.
Armed
with this new intelligence about Rahab, we might boldly advance that the mantle or birthright passed from Joshua son of Nun
to Salmon son of Nahshon.
However, the Hebrew name Salmon (also written Sala) literally means “mantle”
and the root sal connotes “salvation.”
Therefore, it can be trumpeted long and loud that Salmon son of
Nahshon was more commonly referred to as Joshua son of Nun.
The name Nun is also written as Non and was consequently
a short form of Nahshon.
If Joshua and Salmon were two epithets of the same person, then it follows that Rahab became
the wife of Joshua and Joshua the father of Boaz.
Indeed, we are told in the Book of Joshua (6:25) that Rahab “dwelled
in Israel” after the conquest of Joshua.
The Hebrew word translated as “dwell” (yashab) can also
be translated as “marry.”
However, if the hero Joshua had been the direct ancestor of King David, then
why would this not have been fully recorded and celebrated?
First of all, the former marriage(s) of Rahab made her
nuptials with Joshua something less than right in the eyes of Israelites.
Perhaps more disturbing, the future heir
Boaz may not have been a true offspring of Joshua, but a child born to Rahab by a former husband, that is, a son of a rival
or foreign king who was only adopted by Joshua!
Thirdly, Rahab herself may have been considered a non-Israelite, and
a hated Egyptian queen at that.
The Hebrew word for harlot, zonah (zaw-naw’), makes a ready play with the Hebrew
word for queen, that is, sarah (saw-raw’).
Both before and after her name was changed from Sarai (“domineering”)
to Sarah, the sister-wife of Patriarch Abram also found herself in a compromising position and her reputation in considerable
danger.
While trying to become pregnant, she was first taken into the harem of a pharaoh of Egypt and then a king
of the Philistines in Canaan.
As a result, Sarah like Rahab was subjected to a stereotype and prominent double standard
of her time.
Women of common birth were considered to be the property of their husbands and could be punished by death
for adultery.
On the other hand, royal women (such Sarah and Rahab) emulated the great goddesses in their sexual freedom
and virtual equality with gods.
Like Isis in Egypt, Inanna and Ishtar of Mesopotamia, and Asherah in Canaan, women
of high birth were actually encouraged to seek out and have children by multiple partners - with or without the covering of
marriage.
In the Egypt of Rahab, a leading queen was designated as the “God’s Wife.”
She
could have numerous children (“holy births”) by various kings (“gods”) and still be considered a virgin.
Outside the context of the royal court however, these ladies would have been thought of as no better than whores,
and the Biblical authors often found it a convenient artifice to model them as such.
Redeeming Magdalene
The
epithet Magdalene has the Hebrew meaning of “tower.” By virtue of this glaring allusion to Old Testament precedent,
the marriage of Jesus and Mary Magdalene is not only to be suspected but also completely expected.
As Jesus is patterned
after Joshua, so Mary Magdalene is typecast as the incarnation of Rahab.
Consistent with this, Mary Magdalene (“Mary
of the Tower”) must be rescued by Jesus even as Rahab was by Joshua.
Joshua marches around the city of Jericho
seven times.
Similarly, Mary Magdalene is delivered from the influence of seven “evil spirits.”
That
is, before becoming the disciple, patroness, and especially bride of Christ, she would first have to be divorced from a number
of encumbrances, not the least of which was a “bad marriage.”
Joshua kills the king of Jericho and liberates
Rahab.
Therefore by association, Jesus must kill, at least figuratively, those who wanted to confine Mary Magdalene
in a tower, that is, to negate her power by engaging her in compromise with the present overlords of the land.
Ironically,
the much-criticized union with Mary Magdalene actually served to make the Messianic claim of Jesus more legitimate from a
Scriptural perspective.
Tradition held that kingly Joshua was married to a harlot, or at least to a woman who had
assumed the literary guise of one.
And this is the context in which we must consider the depiction of Mary Magdalene.
As with her Old Testament archetype Rahab, Mary Magdalene in reality would have been of the highest social standing,
a veritable “queen” and “goddess” within Jewish society of the time.
And like Rahab, the true
status of Mary Magdalene is downplayed in Scripture but not fully suppressed.
Her wealth and influence were not only
helpful to Jesus, but actually a necessary part of her prophetic profile that needed to be documented.
Moreover, her
class distinction in turn unveils that of Jesus himself.
Rehab is the second of four women listed in the genealogy
of Jesus Christ (not including his mother), but is the most important as far as the Gospel presentation is concerned.
She
is the only woman associated with Joshua son of Nun, the namesake of Jesus, and a type of “secret wife.”
For
effect, Rahab is also placed in the company of three other women who were renowned for assertiveness, Ruth, Tamar, and Bathsheba.
They were chosen because of all Old Testament women they along with Rahab most nearly captured the heart and mission
of Mary Magdalene.
To varying degrees, all four “played the harlot” in order to improve their marital
satisfaction and the welfare of their children.
For taking courtly initiative each risked the painful stigma of adultery.
Ultimately all were rewarded with greater status in their lifetime and recognized by posterity as integral to the
Messianic line.
The motherhood of Rehab is only made explicit in the Gospels for the purpose of explaining to those
who had “ears to hear” why believers were not to proclaim from every housetop the good news of Jesus’ marriage
along with his saving message.
There were very practical reasons for hiding the family life of Jesus under a bushel,
and it also honored precedent.
The marriage of Joshua and Rahab is disguised in the Old Testament.
Moreover,
after Joshua and Rahab there is a perceived latency or incubation period of the “judges” before the advent of
a renewed native kingship in Israel under King David.
Again, this provided a blueprint for Jesus and his inner circle
to follow.
In the short term, the Messianic successors of Jesus would need to guard their plan and cultivate belief
in Jesus among the masses.
However, within a few generations a Davidic figure would be expected to emerge from this
Messianic line, and in the manner of both David and Joshua, he and his army of zealous followers would “take up the
sword” and “take the kingdom by force.”
Considerable understatement and indirection is used in the
Book of Joshua account of Rahab.
Yet, her royalty (and therefore also that of Joshu
Yahoo Quick Search
This page has been visited  times.
 Send e-mail to:libraryofsophia3@webspawner.com
This page created using the webpage creation facilities of Webspawner.
Copyright © 2008 SOPHIA OF WISDOM III - THE SOPHIA OF ALL SOPHIA OF WISDOMS.
All Rights Reserved
Enter subhead content here
|
