Lexicon of Special Meanings

FOR REFERENCE

This is divided into 3 major sections:

RULES OF PESHER
CLASSES AND GRADES
TRAVEL RATES AND DISTANCES
LEXICON OF SPECIAL MEANINGS

Much of the information needed for reference has been given in Section 3. Finding the Pesher on this website:
Chronology
The Heavenly Man and the Grades
Further detail is given in the Lexicon of special meanings here.

RULES OF PESHER

While the pesher mainly depends on the special meanings of terms, additional devices were introduced.

All events are strictly successive
In narrative, each event follows the previous one. There are no "flashbacks" to previous events. Quoted speech may, however, refer to past or future events.

Plural of reproduction (plu.rep.)
An apparent plural term refers to a single person or object. One person could reproduce the office of another, according to a theory of unbroken succession in an office. So "scribes", "Pharisees" etc mean a single person, reproducing the function of another scribe or Pharisee. Similarly an object reproduces the function of another.

Rule of the last referent. (RLR)
The device that makes most difference to the apparent sense is the Rule of the Last Referent (RLR). It is: when the subject of a verb is not given, or a pronoun alone used, the subject of the verb or referent of the pronoun is not to be supposed from the general sense, as would be normal, but is mechanically derived, allowing no subjective suppositions. It is to be found in the last occurring noun of the same person, number and gender as the verb or pronoun requires.

The mechanical nature of the device is seen when the referent is in quoted speech immediately preceding. There is not necessarily a connection in the sequence of narrative, but the referent is nevertheless supplied in the same way.

Some cases of RLR make a significant difference to the meaning, giving a different subject from the one that would be naturally assumed. These are marked SRLR.

A frequent exception occurs when the preceding word is in the genitive case. The grammarians apparently treated a genitive as adjectival, part of the governing word. This is applied also to genitives governed by a preposition. There is also no reference back to a vocative, treated as a 2nd person not a 3rd person.

When two singular persons have been named, followed by a plural verb, the verb does not refer to the pair, but to a previous plural noun.

All referents are given in the word-for-word pesher. They make differences to the meaning, giving further information. In the resurrection narrative, for example, the device is used several times to make Pilate the subject, whereas it would normally be assumed that Jesus was the subject. The information is thus given that Pilate was an initiate and could be promoted in the grades.

Participles
It also becomes apparent that participles were subject to distinctions by the grammarians. A participle is part of a verb that acts also as a noun. Its verbal function is drawn on when a participle does not refer back to a noun or pronoun, but to the subject of the previous verb. It does not refer back to a verb in speech, where the verbs may give a past or future time that is different from the time of the participle. When a participle follows speech, its subject is the subject of the verb in the narrative preceding speech.

Infinitives
Infinitives, not being a full verb, act like participles. A pronoun with an infinitive refers back to the subject of the previous verb, not to an intervening referent.

Tenses
Since the equation of time and place is a basic assumption of the pesher, the Greek tenses, normally referring to time, are used in a sense that has a pesher in terms of position. In the Book of Revelation, with its simpler and more obvious systems, the present, future and past tenses are used to place the action in the center, the east, and the west respectively. In the gospels and Acts, the tenses are used to indicate differences of social position, not physical position. When the present tense sometimes appears without apparent reason in the course of a narrative in the past, it indicates that the subject of the verb, a member of the celibate community normally following its recurring rules, is at this point acting in his capacity as a man in the world of villagers and the married. It may be found for Jesus, who as a dynast belonged with both celibates and in the world. It is used only of a restricted group in the same category. In quoted speech, tenses are used in their natural sense referring to past, present and future. The distinctions in narrative apply to full verbs only, not to participles and infinitives, and indicate only minor differences in status which are not drawn out in the Word for Word interpretation dealing with major events.

"And" begins a new sentence
Since the Greek manuscripts did not give punctuation, it normally had to be assumed, but this procedure was not objective enough for pesharists. Verbal punctuation was supplied by the word "and’ (kai) which following Hebrew usage began a new sense unit.

Questions are statements.
Apparent questions depend on punctuation, not present in Greek manuscripts. As they have to be objectively determined, they are to be treated as statements. A question is marked by a word, ei, the word meaning "if". The words following it are then quoted speech.

Words not given are not to be supplied.
A transitive verb may require an object that is not supplied. The object is not to be assumed, but the sense of the verb alone is to be relied on.

Repetitions of words
Repeated words are not for style but indicate two different positions, east and west, of the same subject.

Nouns with numbers
All nouns with cardinal numbers (not ordinal numbers) are to be read as a numbered item in a series. Eg. three days, day 3 (Tuesday, the 3rd day in the week). Two men, Man 2, one man only, of grade 2.

Double negatives
In Greek a double negative is normally used to mean simply a negative. In the pesher it is treated mechanically, two negatives giving a positive.

Parts of body
All words for parts of the body mean, not the part itself, but an object used or worn at that part. A rule of possession for these terms in a form such as “face of him” shows that it is not the literal face by referring “him” to the referent before last, another person.

Apposition
When two nouns or the equivalent, referring to persons, appear together, the second one is in apposition, meaning a different person from the first one.

Genitive relationship
When two nouns are in a genitive relationship, X of Y, X is a grade below Y in the system of grades.

CLASSES AND GRADES

The grades in the monastery system ran down from Taw 0 for the highest, equivalent to Michael the Zadokite. The letters of the Hebrew alphabet were used, starting with the last one and going backwards, to indicate that there could be no higher grade than Taw. (See 'grades' in 'The Heavenly Man and the Grades' in "Finding the Pesher"). Members were also divided into classes, using the Hebrew letters from the beginning of the alphabet corresponding to A, B, C, D: Aleph, Beth, Gimel, Daleth. The third letter Gimel was a "g" but placed third. The letters permitted numerous plays on words and also on numbers, for the Hebrew letters were also used for numbers.

An example is the saying about a camel going through the eye of a needle (Mark 10:25). It combines a class letter with a grade letter. Qof was the grade letter given at graduation after 4 years undergraduate study. The meaning of the Hebrew word Gimel is "Camel" and of Qof "eye of a needle". If a "camel" of class 3 graduated, he "went through the "eye of a needle", received the letter Qof. The saying means that a celibate graduated, and contrasts him with a married man, a "Rich Man", who was not permitted into a monastery to receive its education.

Class A was for the highest priests Michael (grade 0) and Gabriel (grade 1), who took part in the annual Atonement ceremony in the Holy of Holies.

Class B was for the third priest Sariel, grade 2, and his equivalents.

Class C was for lay graduates, and

Class D for married men not normally admitted to celibate schools.

Class C graduates were of two kinds. One kind could represent a Taw. A Raphael, the Chief Levite, was a servant of Michael and on some occasions could represent him, as when he acted as the "Satan", the chief examiner to permit or deny promotions. Michael could also be represented in the Diaspora by a Phanuel, a name that appears in the Enoch literature and in Luke 2:36. In the document 4Q400, Songs of the Sabbath Sacrifice, it is shown that certain men could be "priests in the Holy of Holies". These may be seen to be graduates of the ascetic schools living in the Diaspora, whose learning entitled them to officiate on the Day of Atonement in distant places, such as Babylon and Rome. The word "priest" (hiereus) was used for them. The name Phanuel, with the element of "priestly appearing" was used for them. They developed as Christian cardinals.

The other kind of members of class Gimel were those who were under the authority of a Resh third priest and could not act in any higher capacity. These were designated by the Greek equivalents, g and r, producing the word gar, meaning "for". Apparently without significance in the context, it gave an indication to the pesharist of the status of the subject. Hence when Mark 16:8, the original ending of the gospel, ends with the word "for", gar, it is not a sign that it was left unfinished as has been thought, but gives a fact about the status of the "women" (Helena, plu.rep.). A Nazirite such as Brother James was a g - r, and the word "for" when used for males refers to him. The particle ge is used to mean “Grade Gimel”, that is grade C for graduates.

Another way of playing on letters was to use a negative, giving the opposite of what was negated. The word "neither", oude is a play on "not D (de) ", meaning "not a member of class D, the class of married villagers". It means "not class D married but class C graduates." "Not for", ou gar, means a non-Nazirite, one who drinks wine. (Acts 2:15)

The word oun, "therefore", used very frequently in John’s gospel, is a play on the Hebrew word for "therefore", `al ken. It was seen as also meaning "over Kaph to Nun", these being the letters for pre-initiates, grades 11 up to 8. A monastic initiate of grade 7, Samekh was one above Nun 8, so was "over" all pre-initiates. The word acts as a symbol to show that the person was a celibate initiant or the equivalent.

The word nyn meaning "now" is a play on the Hebrew letter Nun, which has the numerical value of 50, the number revered by Therapeuts. They held their pentecontad meetings every 49 days which they counted as 50 by treating the last as also the first of the next series. They were Pythagoreans like the Essene solarists- Philo relates their valuing of 50 to the Pythagorean right-angled triangle, the sum of the squares on its 3,4,5 sides being 50. In 1QS 10:4 the letter Nun appears alone, in a context that permits it to be treated as the number. The Greek word nyn meaning “now” refers to all times observed by the Therapeuts. With the singular article, to nyn means Pentecost in June , their primary feast With the plural article for plu. rep., ta nyn means the corresponding solstice feast, the December pentecontad, 29/IX. This term is a useful method of giving the date. Without article, the word refers to the usage of Therapeuts on hours. They used the + 1 method rather than the zero for the first hour. For the first watch after the zero watch at 12 midnight or 12 noon, they used 3:00 am or 3:00 pm. Acts 22:16, Acts 26:6.

The particle men is used for a play on the Hebrew grade letters Mem for 9, first baptism and Nun for 8, novice status.

There is further play on the letters used for the initiation symbol. The original monastics used the X sign, the archaic form of Taw. As shown in Ezekiel 9:4 and CD 19:12 they drew the X on the forehead of the highest initiates to show that they would be saved in the coming Visitation, when all evil men would be destroyed. When Greek was used, replacing Hebrew in the Diaspora, there were two ways of changing the sign. One way, used by Sadducees, was to use the Greek letter T, since Taw was a T in Hebrew. The shape of the Greek T was the upright cross that gave the Christian symbol when it was interpreted in terms of the cross of the crucifixion. Since the word "what" in Greek is ti, this word whenever it appears has a pesher concerning the Sadducee and Christian initiation sign. Me ti, "not what" means "not using the Sadducee T sign" (John 21:5).

Te: a Greek particle, was used as a play on ti, as the form used by Jewish Christians in Jerusalem speaking Greek and mispronouncing the vowel. It adds information to a place name, that it is a place for Greek-speaking Jews.

The other way of transposing the Taw, the last letter of the Hebrew alphabet, was to use the last letter of the Greek alphabet, Omega, pronounced "O". In its uncial form it was close to being a circle. By some party members a compromise between this and the X was made, using a circle containing X. A play on words indicated those using it, the word "ouchi", normally simply a form of the negative, being used for "not-Chi", as Chi was a Greek letter represented by an X. The term meant that they did not use X, but they also did not use the T sign.

A fifth class, E, was developed by Herod the Great, when he invited to his table a Roman as a representative of Caesar. The Roman was an extra at a table of 12-13. The word eti meaning "still, "yet" is a play on the Roman class number, together with ti used for the upright cross. Sadducees, who used the ti, continued to invite a Gentile as the extra one at the table. Luke 13:22 shows the introduction of the custom in the parable of the Banquet, which is set in the time of Herod the Great.

The numbering of members of the table was affected by the fact that the highest person was numbered a zero. The next person was a 1, and so on. At a table for 12 men, the last person was number 11. The number 12 was actually a 13th, and could be kept outside the table for 12. But with the addition of the extra Gentile, there were 13 at the table. It is for this reason that the Twelve Apostles actually consisted of 13 men, including Jesus.

A number used alone means a layman at that grade, not a priest. "The Two", dyo means Theudas the Chief Therapeut when he was at the grade of Resh. SinceResh was used for the number 200, he is indicated by the 200 denarii worth of loaves in John 6:7. He and an equal, Merari, are the 200 soldiers and 200 spearmen of Acts 23:23.

The numbering of village grades could begin again at 7, that of first initiation, as 1. So 8 was 2, and so on. The 2 of John 1:35 and John 1:37 is John Mark as a grade 8 novice.

GRADE	HEBREW LETTER	AGE	STATUS	PRIEST	SIGNIFICANCE
0	Taw	30	Highest priest, equiv Zadok	Michael	Heaven
1	Shin	29	Second priest, abbot	Gabriel
2	Resh	28	Third sanctuary priest	Sariel
3	Qof	27	Graduate, archbishop;cardinal	Raphael; Phanuel
4	Sadhe	26	Bishop	Kohath
5	Pe	25	Presbyter	Gershon
6	Ayin	24	Deacon
7	Samekh	23	Initiate		Wine, property surrendered
8	Nun	22	Novice		Bread, not wine
9	Mem	21	Baptised		Water, baptism
10	Lamedh	20	Postulant		Kept outside or married
11	Kaph	19	Pre-postulant		Pre-excommunicated, riches
12	Yod	18	Begin monastic education		Excommunicated, fornication
13	Tet	17	Highest elementary school		Permanently damned, defilement
14	Heth	16	Higher elementary school
15	Zayin	15	Middle elementary school
16	Waw	14	Elementary school
17	He	13	Elementary school
18	Daleth	12	Bar Mitzvah

TRAVEL RATES AND DISTANCES

TYPE	RATE	APPROX. DIST.	TOTAL TIME
Horse	75 stadia per hour	15 kms.	6 hours for 90 kms Jerusalem to Caesarea
Donkey	Twice the time for horses	7.5 kms	12 hours for 90 kms Jerusalem to Caesarea.
Walk on good road	10 stadia per hour	2 kms
Walk on wilderness road	5 stadia per hour	1 km.
Boat on the Dead Sea	15 stadia per hour.	3 km.

No travel after Friday 3 pm for traditionalists such as James.

Shorter distances expressed in hours

Qumran to Jerusalem by slow walk on wilderness road	27 hours
Qumran to Ain Feshkha	3 hrs
Ain Feshkha to Mird wady	8 hrs
Mird wady to Mird height	1 hr
Mird height to Emmaus corner	2 hrs
Emmaus corner to Mar Saba	1 hr
Mar Saba to Essene Gate Jerusalem	12 hrs
Total	27 hrs

Longer distances

Damascus to Qumran by horse	180 kms	12 hours
Jerusalem to Caesarea by horse	90 kms	6 hours
Qumran to Jerusalem by horse	45 kms	3 hours
Joppa to Caesarea by coast road	48 kms	24 hrs walk at 2 kms per hour

LEXICON OF SPECIAL MEANINGS

Abandon		kataleipō, engkataleipō	A man who had been in the world with the married class returns to the celibate status without contact with them, so "abandons" them. In Acts 6:2 John Mark "abandoned" Jesus, who was in the married state. In Acts 18:19 Paul "abandoned" the married couple Aquila and Priscilla as he was returning to the celibate state. In Matthew 27:45 Jonathan Annas relegates Jesus to the lay state, having lost his "Spirit", authority as a bishop.
Abomination		bdelygma	A pagan. From the use of the term in Daniel 9:27, "abomination making desolate", quoted in Mark 13:14 referring to the pagan Antiochus Epiphanes' defilement of the Jerusalem temple in 168 BC. Revelation 17:4,5; 21:8,27.
About		hōsei	With time expressions, the word indicates the time unit before. In Luke 23:44 a watch of 3 hours at noon before 3 pm. In Acts 2:3, at 3 am, an hour before 4 am when the fire was lit. In Luke 3:23, AD 29, a year before AD 30, year 30 of the Christian era already being used.
About to (be)		mellō	To act at a time that was an anticipation of a later time by 3 hours or 3 months. Used of the early beginning of the sabbath at 3 pm for 6 pm,. Acts 22:16. Luke 24:21, 3 months before.
Above		hyper	In the place of a superior, acting in his positions. Acts 26:13.
Abyss		abyssos	Originally the vault for reserve money, just below loc 113 at Qumran. When sub-initiates left, taking their money, they walked down the chasm that could be called an "abyss", south of the vault. Reproductions in other places Revelation 9:1; 11:7; 17:8; 20:1,3.
Adjure		exorkizō	Act as a priest demanding truth on oath, as an "exorcist" Matthew 26:63, Acts 19:13.
Adorn		kosmeō	With added decorations, those of the jewels in Revelation 21:19, the cosmetics of the bride in Revelation 21:2.
Aeon		aiōn	Since some rulers counted their reign in sets of jubilees,49 years, each 7 years of their reign was called an aeon.Using the Julian calendar, the year had a double beginning, January 1 before June 1, or June 1 before January 1,according to when the king was crowned. The term aiōnai tōn aiōnōn, eg Revelation 1:6; 14:11, refers to this pair, giving an indication of date, January before June or June before the following January in the 7th year of the king, which was known. In 2 Timothy 4:18 Paul uses the term aiōnai tōn aiōnōn for an actual date, given in code. Its surface meaning is apparently "For ever and ever". Its pesher meant June 1, 63 AD, in the series of 7th years of Agrippa II, crowned June 49 AD. It gave the actual date when Paul wrote his letter. The following few verses are a postscript. In Revelation 14:6 an additional "gospel of the aeon" was read at noon on New Year's day. It was the Book of Revelation, which its writers believed was superior to the four canonical gospels.
Afar		makran, makrothen	The north base at Qumran was the destination point for pilgrims from other districts and other countries. Its 1 cubit circle was conceptualized as a microcosm or map of the world. It was also understood as a circular clock., expressing the equivalence of time and space in 8 segments divided by means of an X on a +. See Figure 9C. Each segment in the clock stood for 3 hours in the 24. From the time it became a place of exile from the literal Jerusalem, a name for the base was makran, "far". This label was visualized on its south point. The Prodigal Son came there in Luke 15:13. In terms of time it stood for noon, and in terms of place for Alexandria as the southern meeting-place for ascetic Jews of the Diaspora, the Therapeuts. By contrast, its northern point was visualized as midnight and Antioch, using the term makrothen. (Luke 18:13). The expression apo makrothen, "from afar", meant a segment that was at the limit of (apo) the makrothen segment. This was the next segment in importance after the north, from north-east to east, 3 am to 6 am. It was the position for a doorkeeper, Mark 15:40. As a microcosm of places for pilgrims, the names for the segments could be used at corresponding positions for pilgrims. One of these was in the court at the north of the vestry (Figure 9B), where the doorkeeper Peter stood in the inner corridor in row 1 just inside the north door while trials by the priests were conducted. With a female doorkeeper beside him in the outer corridor, he acted as the Chief Pilgrim performing this function both in his own home when a priest came to visit, and in the court when the priest entered in order to act as judge. (Mark 14:54), The north door itself, to which both the priest and Peter came first, was called makrothen (Luke 22:54).
After		meta	with accus. gives the corresponding time unit after. In John 19:38 it indicates the hour after the lay session 3 pm, so 4 pm, the hour when Gentiles were taught , as shown in John 1:39. In Matthew 27:53, five minutes after 3:30, at the next time point 3:35 pm. In Matthew 27:62, the next version of the Friday beginning of sabbath, 6 pm after 3 pm. In Matthew 27:63 the day after day 3,Tuesday, so day 4 Wednesday, the 1st of the quarterly month for the promotion of priests. In John 20:26, 24 hours after Saturday at noon, so Sunday at noon (see "day", with numeral 8). In John 21:1 the next set of meeting days, for the Pentecost season, beginning Monday June 1 as the unintercalated 30th.
Afterwards		hysteron	The name "the lacking ones" from hystereō "lack", was at first used of the party of Jesus, who lacked both a Sadducee priest and a Magian as Pope. This sense is shown in Luke 23:35, "you were lacking mē tis (a name for Simon Magus as anti-Agrippa the Certain One). The adverb combines the meaning of "western" (from "behind" for the west) with this sense, referring to their party. Frequent in Matthew's gospel.
Again		palin	At a repeated start of the set time. At 12:05 in John 20:26, the true start of the meal session. Or on the half-hour as the real beginning of the hour after preliminaries, Matthew 27:50 3:30 pm, or 5 minutes after the start when the real meeting began, John 19:37 3:35 pm, John 20:10 1:35 am, John 20:21 6:35 pm. John 21:1 midnight as the beginning of the day, repeating 6 pm.
Agony, Agonize		agnia, agnizomai	The severe ascetic discipline that Qumran monastics practiced (1QS 8:1-4) was practiced also by celibate proselytes headed by Thomas (John 18:36). In Luke 22:44 the additional text applies the noun to Jesus.
Air		aēr	The upper floor of the cathedral. It originated from the prayer platform at Qumran, which was open to the sky, Revelation 9:2. In the cathedral, row 7 at the edge of the upper floor was only called Heaven when a priest was there, but when a layman it was called "air". Revelation 16:17, 1 Thessalonians 4:17. In Acts 22:23 the priest who was praying there at 4 pm on a Friday made preparations to leave his position at the "unclean" hour.
All, All things		pas, pantes, panta	This vague word refers to a member of the Herod family, following the practice of Herod the Great who claimed to be the substantive holder of all offices of ministry. It therefore gives significant information about major players in the history. In the singular, used alone, it means Agrippa. In plu. rep. pantes, "All Ones", it means a third Herod, a married man. Antipas and his successor Herod of Chalcis. Panta, "all things", the Herodian property and doctrine.
Alleluia		allēlouia	Word playing on Hillel, the first Pope, his name meaning "praising" in Hebrew, with the addition of Yahweh, the Lord. Acclamation of the new Priest-Pope in Revelation 19:1,3,4,6.
Alone		monos	Luke 24:18. An outside dynast.
Alpha		alpha	The Greek for the letter A, the first of the four classes A, B, C (G), D, for priests, levites, graduates, and laity respectively. Revelation 1:8; 21:6; 22:13.
Already		ēdē	An hour that was 3 hours earlier than the normal hour for the occasion, as on Friday afternoon, when the sabbath could be counted as beginning in several versions from 3 pm. John 19:28,33. In Luke 24:29 6 pm to 9 pm, as 9 pm was the beginning of the night's vigil. In John 21:4 3 am before 6 am, "morning".
Altar of incense		thysiastērion	In the Essene tabernacle the 1x1 cubit altar of incense in the Holy of Holies reproduced the altar where the annual rite of Atonement was performed, the sprinkling of the blood of the sacrificial animal. It was believed that God hovered on his throne above the altar of incense. The high priest standing in front of the altar performed the rite. (Exodus 30:1-10, Luke 1:11). The Herod kings following Herod the Great claimed the title of highest priest equal to God, at the altar of incense. Agrippa II was the king in the homeland in 65 AD, and he was the one called the "altar of incense" in Revelation 16:7, speaking to the Jerusalem high priest he had recently appointed, Matthias Annas II.
Amazed (be)		thambeomai	Since it was a "miracle" to be ordained to the ministry even though a layman , to "be amazed" was to experience a "miracle", given a higher form of ordination, to the actual priesthood. Helena claimed it in Mark 16:5,6, but was told by Simon Magus to be only a lay bishop. With ek, to act as deputy to another levitical bishop.
Amen		amēn	In 1QS 1:20 the congregation said Amen to teachings by the levite, the only words they were permitted to say. Jesus as a lay bishop below the priest and levite said "Amen". When the word is used twice, it means that he was in the center of the row, in both seats (John 13:16,38).
An All		hapas, hapantes	the form of pas, pantes used in Attic Greek after a consonant. Indicated by "An All". It is used to distinguish James Niceta from Antipas.
Ananias		Ananias	Simon Magus, under the name he used as a missionary to eastern countries, Antiquities 20, 34-47. Associated in the Clementine literature with Helena, who is the Sapphira of Acts 5:1.
Anathema		anathema	Peter as a married man who did not believe in celibacy pronounced an anathema on Jesus when he announced his return, which meant separation from village life. Matthew 26:74, Mark 14:71. It has this meaning in 1 Corinthians 12:3; 16:22.
And		kai	This word acts as verbal punctuation, always beginning a new sentence or sense unit.
Angel		angelos	The original "angel" was the Gabriel, who was the deputy of the Zadokite Michael (Luke 1:11,19). The term "angel" appears frequently in Revelation for an abbot, who was a deputy to the highest priest. One reason for it was that he wore a long robe with wide sleeves, like the wings of an angel. "Other angel" means a partner in the guest seat. He was a recently qualified abbot from another place who stayed only one year in the main cathedral and attached abbey, so the series of "other angels" in Revelation 14:6-20 become a means of indicating successive years in one of the sets of 7 characteristic of the book. While in the cathedral he performed subordinate duties such as presiding at the table at the midnight vigil (Revelation 14:6). Although the abbot had originally been an Annas Sadducee priest called Abba (Mark 14:36 ), in the course of time laymen reached the educational level of a Shin 1 and did the same work, called an "angel". In the original arrangement at Qumran, the outer hall Loc 77 acted as the abbey, and the "pantry", the annexe Loc 86 attached to it, was a place for visiting pilgrims who formed the congregation and became the Church.
Announce		apangellō	Act as an "angel", a celibate, in the white robes of a celibate. Luke 24:9, Matthew 28:8, Acts 1:4.
Another One		heteros	Whereas "another" (allos) was a deputy one grade below, "heteros" was 2 grades below. In Acts 1:20 it means Joses-Barnabas the second brother of Jesus, below James his first brother, representing celibate novices. Plu rep. Merari for grade 8 novices. Luke 22:58 Thomas the firelighter at grade 8 (village 2) novice in row 2 at 2 am.
Answer		apokrinomai	Be a bishop, one who answers questions from the congregation. John 20:28. John 21:5.
Anti-faithful		apistos	Since the special meaning of pistos, "a faithful one", was a Sadducee, an anti-faithful one was a Pharisee. Acts 26:8.
Anti-persuasion		apeithēs	Acts 26:19. "Persuasion" was the Sadducee method that Paul adopted at his political conversion, replacing aggressive nationalism. In Acts 26:19 "I did not come about anti-persuasion" is an obscured way of saying "I became pro-persuasion", that is that he had changed his attitude.
Apart		chōris	The way of life of a hermit or monastic, apart from the world.In John 20:7 the cubit in the cave SL6, for Gentile monastics such as John Mark.
Apostle		apostolos	from apostellō to send out. In plu.rep. "apostles" alone means John Mark as a Gentile permanent celibate, one who was still "unclean" being uncircumcised, so was classed with Jewish monastics who had been sent out for sinful states to the exclusion cistern loc 91. The cistern was called Siloam in John 9:7, interpreted as apestalmenos "sent out". John Mark the apostles in Acts 1:2; 4:36. apostolē Acts 1:25, the office of an apostle.
Arimathea		Arimathea	A name referring to Mird-Hyrcania, where James the brother of Jesus, in his role of "the Lion (Hebrew ari) of Judah" taught Gentiles, "disciples", mathētai. With apo, "from" it means a place in the vicinity of Qumran, to which James also came.
Arise, Rise up		egeirō	Be promoted to the level of a Sariel, a third sanctuary priest, grade 2, but not to a Gabriel grade 1 or Michael grade 0.The third priest was also a village teacher, called the Teacher, Rabbi. The original Pope, Hillel, had been a Rabbi, equal to a village teacher like Sariel. The verb is used of Jesus when he had returned to the status of a "lord", like a Sariel. Mark 16:6, Matthew 28:6.
Arm	(1)	angkalē	As with all parts of the body, an object placed at the part. The sleeve of the priest's robe in Luke 2:28. Plu.rep.the left sleeve.
Arm	(2)	brachion	As with all parts of the body, an object placed at the part. A wristband at the beginning of the arm, Acts 13:17. An "uplifted arm" was an allusion to Joshua (Josh 8:26).
Armageddon		Armagedon	The name of the area of Qumran where a battle against Rome might be fought in 69 AD. Revelation 16:16. It was an unclean place, as shown by the associated word topos. All the detail fits Loc 96 (Figure 1), the long esplanade running south down to the edge of the cliff. It was unclean, both because it contained a latrine (Loc 97) and because visiting married pilgrims pitched their tents there for sleeping at night. It was the site of the crucifixion.
Army		stratia	Missionaries engaging in spiritual warfare by evangelism, not by arms, as practiced by Sadducees. Luke 2:13, Acts 7:42.
Around		peri	With a word for an hour, at 3 minutes past the hour, the time for a Gentile to offer a brief prayer. Mark 6:48, Matthew 27:46, Acts 22:6. A person acting as a subordinate to a superior in a north-east or north-west position. John 13:18,22,24, Jesus on row 7 center to Antipas or Thomas at sides of center of row 6.
Around-throw		periballō	Vest a superior by a subordinate. Revelation 3:5; 10:1; 18:16; 19:8,13.
As		hōs	Used for "and" in the ordinary sense, rather than kai which begins a new sentence.
As many as, As many things		hosoi	Gentiles who were circumcised proselytes or celibate. Acts 4:6. In Acts 5:36,37 pantes hosoi means Antipas with such proselytes, as he himself was in that class. In John 1:12 membership was extended to uncircumcised men of Asher such as James Niceta, making them tekna theou.
Ask		aiteō, aitia, aitios, aitēma	Money paid from the mission funds as a bribe to receive a favor. John 18:38; 19:4,6. Mark 15:8. Luke 23:4,14,22,24, Acts 9:2.
Assistant		hypēretes	See Figure 9B, the Court. The large round furnace where a perpetual fire smoldered opened towards the eastern guest place in row 1. At 1:05 and 2:05 am it was stoked up by the man who carried the wood, Thomas Herod, who belonged at the eastern guest seat of the table. He was called the assistant, using the plu. rep. hypēretai. At :03 a man preceding him prepared the fire for its restoking, cleaning out ashes etc. John 18:3. He is shown to have been John Mark, who was often grouped with Thomas Herod in the celibate proselyte monastic class. John Mark is called by the singular hypēretes in Acts 13:5, where he is also named as John.
At		eis	On a cubit north to south, the opposite of pros for the cubit south to north.
At once		parachrēma	Luke uses this word in the sense of "immediately" to avoid the disagreements of the other gospels about the disagreements of euthys and eutheos. Luke 22:60 at 3:05 am. Acts 3:7 at 3:05 pm.
Authority		exousia	The right to initiate Gentiles, given to Jews who were junior or of low grade, or to ranking Gentiles John 1:12, Matthew 28:18, Acts 1:7; 26:10, Revelation 17:3.
Axed		pelekizō	To behead with an axe (pelkys). In Revelation 20:4 there is an allusion to Isaiah 10:15, where the invading Assyrians are called God's axe, used to punish disobedient Israelites. The emperor Trajan had used it in Rome against the Roman Christian leaders
Babe		brephos	A person at the low pre-initiate grades 9 and 10, given only elementary teaching. Plu. rep. Acts 7:19, Luke 2:12.
Babylon		Babylōn	Code name for Rome and a female mission teacher working there. This is seen from 1 Peter 5:13, "She who is at Babylon...sends you greetings." Peter was writing from Rome in 45 AD. Babylon was code for Rome, from the belief of the Qumran pesharim that all Old Testament references to Babylon should be read as pesher for Rome. A house on the Tiber Island was used as a base for the sea mission to Gentiles. Married men, being "unclean", taught uncircumcised Gentiles, and a female teacher also worked from there, either the wife of the married man or a celibate woman protected by him. The female there was called "Babylon" , short for "She who is at Babylon". But when Bernice took the position on her arrival in Rome, announcing that she would soon become queen of Rome after marrying Titus the emperor's son, the name was used in a double way. On the surface, passages speaking of Babylon , as in Revelation 18:2, refer to Rome by its code name, written at a time that Jews hoped for its downfall. But in the pesher they refer to Bernice's conduct in Rome, which was causing serious embarrassment to both Jews and Christians. Having fallen out with the Jewish Christians on Tiber Island, she had moved to a small house n the west bank of the Tiber, and from there gathered around herself men who were determined to overthrow Rome by force of arms. Revelation 14:8; 16:19; 17:5; 18:2.
Bad		kakos	Magian, the opposite of kalos, "good" used for the royal Herod party. Acts 7:19; 9:13.
Bad-workers		kakourgoi	The word kakos "bad", always refers to the Magians as opposed to Herodians who were kalos, "good". The word ourgoi plu. rep. means "a worker", that is missionary. Luke 23:32,33 Simon as a Magian missionary.
Baptize, Baptism		baptizō, baptismos	A water washing at all stages of advancement in the grades. If with "water", by water poured from a container, Acts 1:5 a, for grades 8 and 9. If without "water", by immersion in a cistern, Acts 1:22; 1:5b; 22:16.
Barren		steira	A "barren" woman was a virgin who had not yet borne children. Elizabeth in Luke 1:7 was not an old woman, but a young virgin who had not yet had sex. In the Wisdom of Solomon 3:13 female and male celibates are called "barren" and "eunuchs" respectively, and said to be Blessed Ones. In Luke 23:29 the three kinds of female ministry are described, of which the first is the Virgin, called Blessed.
Basket		spyris	The basketware couch in which a priest or high ranking celibate was carried, to prevent contact with "unclean" ground.In Mark 8:8 it was given as a sign of promotion to the ministry of James Niceta.
Bathed One		leloumenos	From louō, "bathe".The Bathed One, the Chief Dynast who in the monastery took immersion baths, and who could also officiate in the Diaspora. Jesus himself in this capacity in John 13:10.
Be about to		mellō	Luke 24:21. Act three months before an expected date.
Be, Was		estin, ēn	The verb "to be" (be, was,were, is) is used in the sense it had in Hebrew, not referring to a state but to an action, to "become". It indicates a new state.
Beast		thērion	In the heroic years 1 to 6 AD the militant uprising against the Roman occupation had been led by Judas the Galilean, who was one of a triarchy using the pseudonyms the Calf, the Dragon, and the Beast. The title was a version of Lion, the name of the fourth Living Creature of Ezekiel 1, a man in the role of king. Judas founded a succession of militant leaders, including Judas Iscariot. During the Jewish war of 66 to 74 AD, Eleazar, a descendant of Judas the Galilean, was the head of militants, becoming the despot of Masada. He is the Beast of Revelation 14:9. In 99-100 AD a new war on Rome was launched in Judea by Simon Bar Kokhba (Ben Kosba). The archives of the independent Jewish state that he attempted were found in the secret caves at Murabba'at, further down the wet coast of the Dead Sea than Masada. He is the Beast of Revelation 20:4. There was also a Scarlet Beast, Revelation 17:3 one who claimed to be a cardinal dressed in scarlet. He was the second of the two beasts in Revelation 13:1-18, the Magus who was head of West Manasseh, whereas the other Beast was the head of East Manasseh. The Number of the Beast, Revelation 13:18, referred to the fact that the Magian schools used a monastic system. The Hebrew letters for their main grades, used also for numbers, added up to 666. See the explanation of this in Q and C, question on 666).
Because of		dia	with accus. In the same status as another person. In John 20:19 James Niceta in the seat of a hermit, a "Fear" in the center of row 13, on "Earth" as a lowly position.
Beckon		neuō	At times when a man was under an obligation of silence, he beckoned to ask for information. Luke 1:22, Acts 18:20; 24:10. In John 13:24 Peter as a deputy to Jesus under row 7 on the platform beckoned to John Mark, who could see up to the platform from row 10.
Before			Different words translated "before" are used to give very precise information in terms of the compass points. Enōpion before means "north". The following word in the genitive means the opposite compass point, so "south". In phrases such as "before(enōpion) him" the person "before" is at the north, and the other person "him" is on the south as a deputy, Luke 24:43, Acts 9:15. Enantion before means south (Luke 24:19), to the other person north. Emprosthen before means "east". Apenanti and katenanti refer to the X directions, apenanti to the SW (Matthew 27:24), katenanti to the SE (Mark 11:2).
Before	(1)	enōpion	means "north". The following word in the genitive means the opposite compass point, so "south". In phrases such as "before(enōpion) him" the person "before" is at the north, and the other person "him" is on the south as a deputy, Luke 24:43, Acts 9:15.
Before	(2)	enantion	means south (Luke 24:19), to the other person north.
Before	(3)	emprosthen	means "east".
Befriend		phileō	Treat as a deputy in the village class. John 21:15,16,17, with its changes of verbs for "love" from phileō to agapaō, illustrates the fact that a village deputy could either be a "friend", a married man like Peter, or a Beloved, a celibate agapētos, like a wife or the Gentile equivalent of a wife. John Mark being both male and "female" as a symbolic "eunuch" to Jesus was in both categories, usually a Beloved, but also a "friend" in John 20:2.
Begin		archō	(mid.) To act at the beginning of the day or night , counted according to different party views.
Beginning		archē	The Julian beginning of the day at midnight. John 1:1, Revelation 3:14, 21:6, 22:13.
Behind		opisō	means "west" Just as enantion means "south", enōpion means "north", emprosthen means "east" and opisthen, opisō means "west".
Believe		pisteuō	Hold Sadducee views. John 19:33, James Niceta ('you" plu) was said to be Sadducee, so would deny the resurrection. John 20:25 Jesus would adopt Sadducee views (after double negative used as a positive). The Sadducee Pope Jonathan Annas is called hē pistis in Mark 2:5. "Not believe", apisteuō, hold the opposite of Sadducee views, Luke 24:11,41, Acts 28:24. Pistos, a noun "a believing one" (John 20:27) Jonathan Annas, a Sadducee, as opposed to a Pharisee "anti-believing one", apistos.
Bench		bēma	As shown in Figure 9C, a wooden stand lay opposite row 18 of the vestry. The stand was used, not only as an "unclean" place for weddings, but as the place for Jews who had offended by taking Roman citizenship. It was surrounded by large stones forcing people to go out through the back gate to the "unclean" southern esplanade. John19:13, Matthew 27:19. In Acts 18:16 such a stand was used for Paul's wedding. The stone bench further down in loc 100, seen in Photo ZZ, was used for funerals, real or symbolic.
Beside-dwelling		paroikos, paroikia	The area outside an abbey to which married pilgrims came. It became the word "parish". Acts 7:29; 13:17.
Beside-stand		paristēmi	Be a deputy with the status of a "Moses", the subordinate of the priest "Aaron". In Luke 1:19 the word is used of "the angel Gabriel", that is the Abiathar priest the deputy of the Zadokite priest, who was also a "Moses" for the Exodus imagery. Jesus to Simon Magus in Acts 1:3. Mark 15:35 plu. rep. means Theudas, the current "Moses", in his Sadducee role as subordinate to Jonathan Annas.
Beyond		peran	On the other side of a stream of water. John 18:1 in the outer hall which was entered south of the Qumran aqueduct. The phrase "Beyond Jordan" means the literal Transjordan and its reproduction in the circle at the north base, Mark 3:8.
Bind		deō, desmeuō	Require a man to submit to circumcision and other observances expressing Jewish identity. Acts 9:2,4.
Bitterly		pikrōs, pikrainō	In Revelation 8:11; Revelation 10:10, on the Magian associations of the Davids and of John's gospel. In Luke 22:62, of Peter as a suspected Magian , alluding to the 4 am latrine rule.
Blaspheme, Blasphemy		blasphēmeō	Be militantly anti-Roman. In Mark 3:29, "blasphemy against the Holy Spirit (to pneuma to hagion)"means anti-Roman militarism contrary to the pro-Roman policy of the Annas priests in their role of abbot.
Bless, Eucharist		eulogeō, eucharistō	Give the blessing at the sacred meal. Eulogeō was used for the blessing given by the Logos, the lay David outside, over the bread, the part of the meal that did not include wine. Mark 14:22, Luke 24:30,53. Eucharistō was used for a meal of celibates that included sacred wine, Mark 14:23, Luke 22:17.
Blessed One		makarios	A married man or a celibate woman could achieve a lesser kind of ministry called a Blessed One, but not the higher state of a celibate Saint. The Beatitudes found in Matthew 5 and in 4Q525 contained the rules for this kind of ministry. The distinction between the two kinds is still held by the Catholic Church.
Blind		typhlos	The "Blind and the Lame" were the two grades of Nazirites who were associated with the Poor and the Crippled, the Therapeuts (Luke 14:21). Nazirite grades corresponded to the number of days of their retreats from marriage. A Lame man held a 60 day retreat, and as the letter Samekh was used both for the number 60 and for the initiation grade 7, he was a grade 7. A Blind man held a 50 day retreat, and as the letter Nun was used both for the number 50 and for the initiation grade 8, he was a grade 8, not yet initiated, so not "seeing the Light".
Blood		haima	Literal blood, the blood of a military leader used to smear the cup of fermented wine at the sacred meal, to show that drinking the wine was a sign of dedication to the leader and to the military cause. Jesus as the Lion of Judah had this role. The cup at the Last Supper had a smear of his blood, and on the cross literal blood came out of his side when it was pricked as a test for death.(John 19:34). As a dead body does not bleed, it proved that he was still alive. Acts 1:19 the militants under Judas the Galilean and Judas Iscariot used this imagery. Acts 2:19 Thomas used it. The ceremony was performed at the daily eucharistic services of males. When applied to Helena exercising priesthood illegally, she was said to be a "menstruous woman"Mark 5:25-34, Acts 2:20. In Acts 22:20, the blood of Stephen means both the cup and the wine used by Jonathan Annas. In Diaspora communities fermented wine was used, and in late night sessions with the liberal Sadducees it could be taken freely, sometimes leading to drunkenness.
Blow		rapisma	Mark 14:65, John 18:22; 19:3. Give a light blow as a rebuke, part of the formal castigation administered by the celibate Thomas.
Boat		ploion	Gentiles interested in the intellectual aspects and celibate discipline of Diaspora Judaism had been recruited about 100 BC under Alexander Jannaeus. In the west, at ports of the Mediterranean, they were initiated using the imagery of coming on board a boat. The chief missionary, a Magian Diaspora Essene, had used the parallel with Jason to appeal to pagan culture. Under Herod the Great a more biblical image was used, that of Noah and his three sons (Gen 6-8). Three classes of Gentiles who wished to retain their own ethnic identity were called Shem (Arabians who were not Jewish), Ham (Ethiopians and Egyptians) and Japheth (Greeks and Romans). At the headquarters of the mission, the Noah's ark drama of initiation was enacted at Khirbet Mazin on the Dead Sea, where a great watergate was built opening on to a jetty leading out over the water. The remains of the watergate, with the buildings inside it around a courtyard, are still to be seen there. The ploion was the fisherman's boat used as "Noah's ark". A small boat, ploiarion John 21:8, was the dinghy from the main boat used in shallow water near the shore.
Body		sōma	An object carried at the lower body.The container, later called monstrance, used for Gentile communions when small pieces of bread, called "crumbs", were given, symbolizing seed in the fertility imagery.The container was wrapped in a cloth called its garment when not in use. It was the most precious possession of a king, whose seed would produce spiritual progeny, initiates. Celibate Gentiles used the marriage imagery at initiation, the initiates being "the bride" Revelation 21:2. The "body" of Jesus was his sacred monstrance. In plu.rep. it means the monstrance of a prince or his equal, that of John Mark in John 19:31, of Joses-Barnabas in Matthew 27:52.
Boldly		parrēsia	In a place that is the opposite of the covered "crypt". John 10:24 the north base, John 18:20 the uncovered court in the 2 cubits at the north end of the north vestry. The leader in these places was accessible to the married class.
Boldness		parrēsia	On display in an open place such as the north base.Acts 2:29; 9:27.
Bone		osteon	Pen of a scribe, made of bone, John 19:36, Luke 24:39.
Book		biblion, biblia, biblos	A bound book, the form used for books in Greek in the 1st century. biblion The Septuagint in Greek, or the New Testament canonical books as continuous with it. Luke 4:17,20, Revelation 5:1-9. biblia plu. rep. The New Testament John 21:25. Revelation 20:12. This book, biblion touto the book of Revelation as non-canonical , John 20:30 (referring to James Niceta's Part A ), Revelation 22:7,10,18. Other book, allo biblion list of Jewish Christian initiates, Revelation 20:12. Book of Life, biblion tēs zōēs. list of Christian initiates, Revelation 21:27. biblos A particular book of the Old Testament, Acts 1:20; 7:42. A list of Jewish Christian initiates, Revelation 20:15.
Born		gennaō	from gennaō, "give birth to". "Born again" by being initiated into a monastery. The image was derived from the fact that illegitimates and orphans were taken in by the Essenes and were given a new family in the monastery, as if born again. Dramatized by the use of the tunnels as birth canals at Mird-Hyrcania. Acts 2:8. Acts 22:3, Paul entering a celibate school.
Bosom		kolpos	See Figure 9, showing the image of the Heavenly Man at the seats in the vestry. The two sides of his chest were on the center of row 10, the west called the "bosom", where a woman could sit, the east called the "chest" (stēthos) where a superior male sat. In John 13:23,25 John Mark sat successively on each side.
Boundary		hōrismenon	The boundary of the outside mission field, over the horizon. Luke 22:22.
Bowl		phialē	A large bowl placed in the center of row 12 in the cathedral for the collection of donations for the 7 year campaigns against Rome from the time of Nero. Each received donations for a year, and was numbered according to the year of the campaign, consequently they give a date in one of the sets of 7 years. Ordinal numbers 1st, 2nd etc give a date at the beginning of a year, and cardinal numbers 1, 2, 3 etc refer to the end of the year. Revelation 16:1,2.
Bread		artos	The sacred loaf , one of the 12 loaves of the Presence, eaten by monastics and by Therapeuts. The ceremony included breaking each loaf and giving it to be shared by two men.
Break		klaō	With "loaf", to divide in two a full loaf used in the Jewish form of the sacred meal, to be shared between two men of equal grade sitting side by side. Luke 22:19. Gentiles received only the fragments and crumbs that fell during the process, and these became their bread of the sacred meal.
Breakfast		aristaō	(verb) The term used for the first meal of the day of monastic Essenes at noon (JW 2, 131). John 21:12, 15. When Peter in later years was admitted to the monastic grade, holding a noon meal (Acts 10:9) he was given the new name Aristarchus referring to this custom. Acts 27:2.
Breasts		mastoi	the third female, "Eve", an initiate grade 7. Luke 23:29. She sat on the "bosom", row 10 west at the sacred meal, and as "not giving suck" did not teach the Jewish "babes", only Gentiles.
Breathe		emphysaō	From the position of the "nose" of the Heavenly Man, at the center of row 7, the bishop transmitted the "spirit", meaning ordination. John 20:22.
Bride		nymphē	A young woman at her betrothal ceremonies was called the bride, as she was permanently committed. The first took place 3 years before her wedding , Revelation 21:2, the next six months before her wedding Revelation 21:9. In Revelation 22:17 she was called a Bride even after she was married and had borne a child. She held a position in an initiation ceremony for Gentiles which symbolized them as the Bride of Christ.
Bright		lampros	A term indicating royal status, as the king wore a purple robe. Jesus was mockingly given a purple garment (John 19:2) and called lampros in Luke 23:11. In Revelation 15:6 the word is used for Timothy Herod the abbot of Ephesus the adopted son and heir of Agrippa II. In Revelation 19:8 the bride of Jesus Justus was dressed in white and purple (indicated by lampros). As a David queen, she was being made a bishop, like Lydia, the second wife of Jesus I, who was a "seller of purple" in Acts 16:14.
Brother		adelphos	A married minister could not be a "Father", a bishop and above, but was only a "Brother", at the level of a presbyter. The term was used for all presbyters, Saul before becoming a bishop in Acts 22:13. In the singular, a symbolic brother, a partner in mission, or an actual brother who serves as a partner. Andrew was a partner in mission to Peter, John 1:40. James Niceta and John Aquila served in turn as the partner of the other, Mark 1:19, Acts 12:2. In the plural a literal brother, James the brother of Jesus, John 20:17, Matthew 28:10, Acts 1:14,15; 1:16; 7:23; 9:17; 22:5. Joseph Acts 7:23,25. Or his equal Antipas, the third Herod being of the same grade as the David prince, Acts 7:13.
Burdensome		katabarynomenos	The "eyes" became "heavy" when the oil in the lamp from the Menorah burned down, as it did after an hour. It then became difficult to read, as was required during the vigil. Mark 14:40
Burial place		taphos	In cave 8, the cubit beyond the end of the western shaft, at SL11 above position 11 where the prince's money was concealed. Matthew 27:66; 28:1. Verb entaphiazō, to stand in this cubit to perform a pretended burial service, John 19:40. In Acts 2:29 the property of the David, Joseph father of Jesus, was placed in the caves at Qumran at his death.
Burn		kaiō	A fire was lit at 4 pm and 4 am at a "Hades", a latrine, in imitation of the fires constantly burning in the valley of Hinnom, where the original Essene latrine for celibates was placed. Luke 24:32 at the Emmaus corner. The word gives the time.
Burning		pyrōsis	A service for penitent sinners held near the furnace as a reminder of hellfire. Revelation 18:9.
Bush		batos	The place of a reproduction of the burning bush of Exodus 3:4-6, perpetually alight. The fire for cooking the sacred loaves for the sanctuary, and also a place for judgement. Mark 12:26, Acts 7:30.
Buy		agorazō	Pay money for promotion in ministry , Pilate in Mark 15:46, Helena in Mark 16:1.
By-standers		parestōtes	A person of equal authority standing beside another. In Mark 14:70 James Niceta beside Peter.
Caesar		Kaisar	Agrippa Herod, returned to his country during the gospel period, aimed at the restoration of the Herodian monarchy, which could only be given by permission of Rome. By ensuring that the tribute was transmitted to Rome he had got as far as having himself appointed the local representative of Caesar, using the title when acting on behalf of the emperor. In Mark 12:16,17 the discussion concerned whether the tribute should be paid through Agrippa, "Caesar", or through "God", the Annas priest, whose line had been called "tax-collectors" during the period from 6 AD when there were no Herods. The tax-collector Levi of Alphaeus of Mark 2:14 is Jonathan Annas, and in Matthew 9:9, Matthew the tax-collector is Matthew Annas his brother.
Caesarea		Caesarea	Agrippa's abbey in Caesarea, as opposed to the Magian monastery called Samaria.
Calf		moschos	One of the four living creatures of Ezekiel 1, the Calf of the north compass point. He corresponded to the levite Raphael. The Fatted Calf or Golden Calf of the Exodus imagery owned mission property. Archelaus Herod was given this position as he was an ethnarch only, but not a king.
Call		kaleo	Give a pseudonym to a place, not its real name.
Call beside		parakaleō	Appoint as a levite, one "called beside" to be ready to substitute for the priest. Simeon as the deputy to Ananus, Luke 15:28. Matthew 26:53 Barnabas as the levite to Jesus (Acts 4:36) filled this role for Christians, and was the "other Paraclete" of John 14:16. In Acts 9:31 Barnabas is the paraklēsis.
Call out		engkaleō	To challenge the right to membership of an opponent.
Call upon		epikaleō	To call upon the name, to use the name of a priest, a "father", at the time of being "born again" by initiation. Gentiles used the name of Jesus, Acts 9:14.
Camp		parembolē	The word "camp" found frequently in the Qumran literature for members in villages or the Diaspora, came from the fact that villagers acting as pilgrims to a monastery camped in tents on the way. In Revelation 20:9 the "camp of the saints" was a village community that included a monastery for permanently celibate Gentiles. As uncircumcised, they had originally been classed as equal to the "unclean" married men.
Canaan		Chanaan	A name for Qumran, the Promised Land as the highest goal of Essenes, when it was not under Essene control. Acts 13:19 under the Herods.
Captain		stratēgos	Captain of the temple, Merari in his role of giving the time signal for the cockcrowing on the north base. Sing. in the east, Acts 4:1, Acts 5:24, plu. west. Luke 22:4,52.
Cargo		gomos	In the imagery of the ship mission traveling the Mediterranean, the "cargo" of the ship consisted of the money that was paid by Diaspora Jews and proselytes for their initiation fees and promotions, as described in 4Q159. In the Herodian organization the money was taken back to Judea in order to finance Herod the Great's building operations. The list of 29 valuables in Revelation 18:11,12,13,14 lists the grades that were given to all initiates.
Centurion		kentyriōn	Latin form Mark 15:44. Hekatontarchēs, Greek form Luke 23:47, Matthew 27:54. The celibate Gentiles of Dan, led by John Mark, used the Roman military terminology for their ascetic council of 100 men. John Mark used Latin when interpreting for Pilate, Mark 15:44, otherwise Greek. He also understood Hebrew. His name combines Hebrew "John" with Latin "Mark".
Certain One		tis, tines	Also translated as interrogative "who?", but since apparent questions are statements, it always means "a Certain One". The singular tis refers to a proselytizer of Gentiles. When used alone, the Chief Proselyte, Lysanias in Acts 7:24. In the gospel period Agrippa as an indirect way of talking about him , and also to Merari his servant acting to represent him, Mark 16:3. Plu. rep. tines Thomas as the Herod crown prince, the Chief Proselyte. Mark 15:35, Luke 24:24, Matthew 27:47; 28:11, John 20:23, Acts 9:2. In the plural with article, hoitines, the word means the Chief Therapeut in his role of teaching proselytes. The article brings it up from a deacon grade 6 to a grade 3.
Chain		halysis	An emblem showing membership of a Herodian court, following the fact that the emperor Gaius Caligula had given Agrippa I a chain (Josephus, Antiquities 19, 294). Mark 5:3,4. Revelation 20:1 the emblem was depicted on a paten as a sign of membership of the court of Agrippa II.
Charge		katēgoria, katēgoreō	A complaint, only, preceding a legal charge. John 18:29, Mark 15:3, Luke 23:2, Acts 24:2.
Chest		stēthos, stēthē	Luke 23:48. In the body of the Heavenly Man, (Figure 9) his chest was on row 10 in the vestry, with the west side called the kolpos, "bosom" for the Beloved ("Eve"), and the east side the "chest", stēthos, for the male, ("Adam"). John Mark as both male and female was on both at the Last Supper (John 13:23,25). Helena claimed male forms of ministry, so the plu. rep. stēthē is used for her in Luke 23:48.
Chief priest		archiereus	A priest of the status of a Sariel, one of the Annas priests. Used in both singular and plural, as he represented himself in different functions. Matthew Annas in Acts 9:1,21.
Child		paidion, teknon	Grade 8, that of novices, was the grade of a "child". Acts 22:3. All Gentiles were at first called "child" as they were not permitted to become full initiates, so becoming "men". The celibates of Dan were called paidia Child 1 and the Nazirites of Asher called tekna.Child 2. When James Niceta of Asher adopted a form of celibate life in an abbey and replaced John Mark as Chief Gentile, his change of status was shown by being addressed as paidia, John 21:5.
Choose		eklegō	Make an Elect One, eklektos, a permanent celibate. Used of Thomas-Rufus in Romans 16:13. In Acts 1:2 John Mark promoted to monastic life, to remain with Jesus.
Chosen		eklektos	In Matthew 22:14 the saying "Many (polloi) are called (klētoi), but Few (oligoi) are chosen (eklektoi)" makes a distinction between two kinds of Sadducees, the liberal Annas priests called the Many (also Karaites from the Hebrew "to call") and morally strict ones like the Sadducee Matthias of 5 BC, not one of the Annas dynasty, who although a high priest did not officiate on the Day of Atonement because of a sexual dream the night before (Antiquities 17, 106). In Revelation 17:14 a Christian abbot in the strict tradition was appointed.
Christ		Christos	The title of the heir of King David as an Anointed One, Messiah of Israel. It was used of all successive heirs. Jacob-Heli the grandfather of Jesus in Luke 2:11. The question of Jesus' legitimacy meant that he could be denied the title. In Mark 8:29 Peter affirmed it, although he meant that Jesus was only the Christ, the lay Messiah of Israel, not the priestly Messiah who was expected also at Qumran (1QS 9:11, 1QSa 2:11-15). From his usage the name Christian was derived.
Church		ekklēsia	Pilgrims who traveled to Qumran to bring food tithes to the exiled priests were "called out", the meaning of ekklēsia. Those coming via Transjordan, as Peter could do, went through Petra the capital of Arabia.It was associated with water, being the place where Moses was believed to have struck the rock (petra) to produce water (Exodus 17:1-6). When they arrived at Qumran they were given a drink of holy water from the Qumran well. The word "church" means the leader of pilgrims, and Peter (petros) as the Chief Pilgrim was called the Rock. In Matthew 16:18, with a play on words, Peter was told, "You are Peter, and on this Rock I will build my Church". He became the lay bishop of Rome when the Christians reached Rome, but was never a priest, a role he left to the Annas Sadducee priests. The "church in the wilderness' of Acts 7:38 means the pilgrims who had been making their journey long before the gospel period, from the time the Essene priests whom they served were exiled to Qumran. The churches to whom Jesus' letters were written in Revelation 2&3 were the pilgrims who formed the congregation of the abbey in 7 mission centers of the province of Asia. In Revelation 22:16 the child Jesus IV being christened had the lowly status of a pilgrim, one was not capable of the higher education given in an abbey. He also "thirsted". He became the nominal head of the pilgrim class at his birth, since all adult functions had been absorbed by the Pope.
Circumcision, Circumcise		peritomē	The main sign of identification of a Jew was circumcision. The Essenes making proselytes were particularly noted for their practices of forcible circumcision. When Gentiles became initiates it was one of the main indications of their status whether they consented to this practice. If not, they retained their own ethnic identity and were given a low status. As these Gentiles rose to independence they were divided between those who still had sympathy for Judaism and Jerusalem, and those who rejected it. As is shown in Galatians 2:7-9, the term "Circumcision" was then extended to cover the former, while the latter were called the Uncircumcision (akrobystia). The verb "to circumcise" had the pesher meaning "to give the first initiation to a 12 year old boy as a symbolic spiritual circumcision". It thus gives a date. Jesus at the age of 12 in March 6 AD (Luke 2:21), Timothy at the age of 12 in September 48 AD, Acts 16:3.
City		polis	Originally a name for monastic Gentiles of Dan who lived like Essene monastics, but did not want the name (New) Jerusalem that was used for Qumran. They were at first placed in the class of married men and defiled monastics, both of whom were confined to the esplanade at Qumran, loc 96. The word "city" is used for this and places of equivalent status such as the north base in the gospel period. John 19:20 row 12 of segment 8 on the southern esplanade. Holy city Matthew 27:53, the 150 cubit line on the esplanade, marking the limit to which priests and permanent celibates could go. In the period of Revelation the cathedral in Rome was converted into a monastery (Figure 20.) Row 9 became the position from which the celebrant gave communion, and row 10 on the top step became the position where communicants knelt to receive the bread and wine. The monastic Gentiles of Dan became the Christian permanent celibates, and their heads received communion, equal with all others, in the center of row 10. Its east center became the "Holy City" for them (Revelation 21:2). The same position, west center, was for female celibates. The places of the two corresponded to those of "Eve" and "Adam" on what had been the "bosom" of the Heavenly Man on row 10. The west center was called the Beloved City (Revelation 20:9) , for the Beloved disciple John Mark of the order of Dan had his place there in the gospel period.
Cleanse, Clean		katharizō, katharos	To put a "leper" through the promotion stages, those of priests and levites. Mark 1:40,41,42 the "leper" Simon Magus, down to grade 10 of a postulant in the monastic system, promoted to levitical grades. Luke 2:22 Theudas promoted to the status of levite-Scribe. "Clean" levitically purified, Matthew 27:59.
Closet		tameion	The space in a cathedral structure under the platform holding the holy table, in which the priest sat to hear individual confessions.
Cloth		othonē, othonia	A piece of linen cloth, 4 x 4 cubits, which was primarily used as a garment, worn by the Therapeuts in summer. It was made into a cloak by being held at the back with its edges brought together at the front. Since it was the full length of 6 feet, it covered the whole man, and its top part was made into a hood by tying it with a strip of cloth around the neck. The hood could be thrown back or brought forward to cover part of the face, making an effective disguise. This cloak was worn in the outside world by dynasts, and was worn when they visited the latrine cave. When they reached the upper floor, the hospital chamber, they took it off before descending below. When Jesus was brought down from the cross and was to be carried into the hospital chamber, it was appropriate for the women to wrap him in his cloak as if in a shroud, with the hood partly covering his face, so that his breathing could not be seen. His cloak was then used in the hospital chamber, its positions indicating where he was. In Luke 24:12 othonia mona means the monastic cloak of Judas, left behind when he was thrown out the window. Since it was used while travelling, the square cloth could be made into a tablecloth, to sanctify an ordinary table for the sacred meal, as in Acts 10:11. The same word also means "sail", and was used in the Noah's ark imagery for Gentile mission.
Cloud		nephelē	A man of the status of a Phanuel, a cardinal, a minister to Therapeuts of the Diaspora, playing the role of the Pillar of Cloud in their Exodus imagery. He stood over the east pillar supporting the cubit of the guest witness on the prayer platform. Acts 1:9. Plu. rep. a cardinal in the west. Mark 14:62, Matthew 26:64
Cock		alektōr	Merari the lowest levite had duties concerning the measurement and signaling of time for his master Agrippa. After patrolling on the platform in the vestry between 8 and 10 pm to mark the minutes, he went off duty, acting only to signal the hours for villagers to wake up and start work at 3 am, the main cockcrowing (Mark 13:35)and 4 am its repetition for workers. As a lesser one of the Annas priests whose leader was the Eagle of the four Living Creatures, he was the "cock", below the "raven" and the "dove". He was Ananus the Younger, the youngest of the five sons of Ananus the high priest in 6 AD. In Luke 19:4 as Zacchaeus he appears up a symbolic sycamore tree, a north base, in accordance with his bird image.
Cohort		speira	A cohort , the Roman military term for the tenth part of a legion. Used in the Sadducee imagery of symbolic warfare. Agrippa as head of the division in Rome, province 10. John 18:3, Mark 15:16, Matthew 27:27, Acts 10:1.
Cold		psychos	Winter as calculated by different methods. On Good Friday at 1:05 am it was still winter, so cold, but for those observing the village start of day and the end of winter at the fast time of 4:05 am winter had ceased. When the fire was stoked up as if it was 4:05 am it was warm. John 18:18, Acts 28:2.
Come	(1)	erchomai	Act as lay, like the Coming One, the lay Messiah. Luke 7:19; 15:25. The verb "to come" appears with a preposition as prefix - come-at, come-from, come-beside, come-before, come-out, come-with, come-towards. The sense of the preposition is added to the lay action.
Come	(2)	deute	Indicates a change of location Revelation 21:9.
Come about, Occur		ginomai	This verb marks a new time point, eg in Mark 15:33, or change of grade, eg in Acts 12:11.
Commandment		entolē	A ruling given by the abbot, the Sadducee priest. Luke 23:56.
Common		koinos	The class of non-monastic members forming the upper congregation, hermits, Nazirites and pilgrims. The table at which they ate was called the common table, the equivalent of the village table between rows 13 and 15 in a vestry equivalent. They included monastic pre-initiates grade 8 who received bread but not wine. These included hermits of the Therapeuts, grade 8, their Hebrew letter Nun used for 50, the number revered by Theraputs for the divisions of time. They could remain hermits, not advancing to abbeys, living outside, receiving the welfare tithes paid by worker villagers. They could go to non-monastic grade 7 as the Poor, meeting only at the pentecontads as a male choir led by a "Moses", or females to grade 8 the Crippled, meeting as a choir led by a "Miriam". Equal in grade to the Poor and Crippled were the Lame and Blind, Nazirites, men taking retreats from marriage for a fixed number of days, who were not given welfare tithes as their need was temporary only, but given alms, gifts of money. The "common" class included also pilgrims, members of the congregation who had gained merit by going on pilgrimages to the monasteries of the exiled priests to bring them food tithes. They also reached a non-monastic grade 7, but used fermented wine at their meals when they visited the abbeys. Their grade 8 were classed as "oil", as they were non-monastic. Monastics forbade the use of oil on their skins, as it simulated the sweat of workers (Ezekiel 44:18). Together, the Wine-Oil pilgrims gave the word Gethsemane - Hebrew winepress geth, oil sheman. The outer hall equivalent of an abbey where they had their meals was called Gethsemane.
Compassion (have)		splangchnizomai	Be at row 12 in a meal-room, the place of the "entrails" splangchna of the Heavenly Man. Luke 15:20b, Mark 6:34.
Complete		teleō, telos	the end of the 490 years, the year 3920 from creation,the time for the Restoration of the David kings according to the Apocalypse of Enoch. It would take place on the 31st of the solar calendar. Good Friday was one of the many recalculations of when it would occur. John 19:28,30.
Confess		homologeō	To declare allegiance to a high priest. Acts 7:17 Matthias accepted Ananus the Elder as potential high priest. Heb 4:14, Jesus the high priest of our confession (homologia).
Cooked fish		opsarion	The actual food eaten at a village meal, cooked in a small oven at the side of the meal-room. In sing., John 21:9,13 the portion eaten on the east side, in plu. John 21:10, the portion eaten on the west side.
Corban		korban, korbanas	The part of the portable altar and ark that lay over row 8, where the judge's tithes for welfare were placed. Matthew 27:6 eis ton korbanan, row 7 where the bishop's tithes for welfare were placed. Annas was insisting that the levite's tithe in silver should be kept apart, on row 6. Judas was trying to mix this money with the welfare tithes so that all would go to Agrippa. Mark 7:11 raises the question of whether welfare tithes should be given to Asher Gentiles.
Corn, wheat		sitia, sitos	The Asher Gentile who followed a Nazirite rule.
Corner		gōnia	Corner 4 of the Earth , the novice seat on row 13 the Earth, where there were 4 seats across. Corresponding buildings called the Sea in Rome. (Revelation 7:1; 20:8)
Corpse		ptōma	Property of a priest or king, stored in his burial chamber. Matthew 14:12, Mark 15:45
Council		synedrion, boulē	SynedrionApparently Sanhedrin, but not the orthodox one. The counsel of Pharisee type ascetics. boulē the counsel of Sadducee type ascetics. Luke 23:51. Verb John 18:39, Luke 22:42, Mark 15:15.
Court		aulē	The 2 cubits at the north end of the Qumran north vestry where trials by priests were held. See Figure 9B. Court of Chief Priest Annas Mark 14:54; of Chief Priest Caiaphas Matthew 26:3. exō outside on row 2, esō inside on row 1. In Mark 15:16 the south base as the praetorium having an equal function.
Covenant		diathēkē	The mission organization under Herod the Great had been called a New Covenant, as well as a New Israel. It had reformed aspects of traditional Judaism, the Old Covenant, to bring it into line with contemporary thought influenced by Hellenism. At each reform of the Herodian structure the word Covenant was again used. Acts 7:8. The version of John the Baptist, the Teacher of Righteousness, was called the New Covenant. ( 1QpHab 2:3). The Christians took over the term in their version, giving "New Testament."
Coward		deilos	A proselyte, a eunuch in the royal court who did not fight. Revelation 21:8.
Craftsman		technēs, technitēs	In Acts 19:24 the Magian mission in Ephesus controlled the making and selling of statuettes of Bernice as a rival to Artemis-Diana of the Ephesians. In Rome the two sons of Bernice continued the practice Revelation 18:22.
Crippled		anapeiros	The "Poor and the Crippled" were the two grades of Therapeuts, otherwise called Orphans and Widows. The Poor were at grade 7 and the Crippled at grade 8. A Widow presented as crippled appears in Luke 13:11. Plu. rep. Luke 14:21.
Cross		stauros	Figure 2C. It becomes apparent from the close detail of the pesher that the word ho stauros, "the cross", does not refer to the gibbet, the post for hanging, but to a related object, a T-shaped discipline-board. The harsh ascetic discipline for monastic missionaries had introduced the custom of tying to their backs a board, half a cubit (9 inches) wide and 2 1/2 cubits long. It was tied by cloths, one round the chest, another round the waist. While worn it kept the man upright, preventing sleeping when that was required. He could move his head, but behind it was the crossbar of this object, 2 cubits wide and a half-cubit broad. It thus had three squares each of half a cubit, on each side of his head ,with one above his head. On them his titles were written in the three current languages, Latin on his left or west side, Greek as the main language above his head, and Hebrew(Aramaic) on his right or east side. The object thus had the shape of a smaller cross, and the man who wore it as a discipline board was literally carrying his cross as an emblem of willing suffering. When the man was hoisted on the crossbar of the gibbet he was made to keep wearing this smaller cross, the discipline board, with his titles on it in the three languages above and beside his head, to identify him clearly. The whole structure thus had two crossbars, a smaller and a greater one, in the shape of the double-barred cross preserved in some forms of Christian tradition. Figure 2C.
Crowd		ochlos, ochloi	The third Herod , living the life of an ordinary married man, that of the common people, the "crowd". Acts 1:15. Plu. rep. also used for him, Luke 23:48. ochlos polys the ruling Herod in lay dress, present on lay occasions. John 6:2; Revelation 19:1,6.
Crown		stephanos	The crown worn by the Annas priest in the tradition of Ananus the Elder, who had replaced the Herods and combined the offices of high priest and king. Mockingly give to Jesus who made the claim to these offices in John 19:2. It gave the name Stephen. In Revelation 19:14, worn by Jesus in 57 AD as a sign that he had replaced the Annas priests.
Crucify		stauroō	To curse. The verb means an action preceding crucifixion, not the crucifixion itself. It uses the image of Adam cursed and excluded from Eden, sent outside to work, so was applied to a dynast who went outside the monastery for marriage. Luke 24:7. In John 19:41, Theudas (by RLR) was reduced to a low grade as a guard. The ceremony involved pointing at the cursed man a wooden object in a T shape. This was the actual cross (stauros).The cursing was accompanied by a defrocking, the removal of the priestly vestments to show that the man was reduced to the laity. The defrocking was associated with the Adam imagery, as Adam after his sin found that he was naked (Gen 1:25).
Cry out		krazō, boaō	Mark 15:13. At the close of a session Annas' duty was to offer two prayers in a loud voice, the first in the east, the next in the west. The verb boaō is used for the spoken prayer of Gentiles that Therapeuts permitted, in place of the silent prayer required by monastics. Mark 1:3, Mark 15:34.
Crypt		kryptē, krypton	The word crypt, meaning "hidden place", was the area of the north vestry between rows 7 and 13 that could be temporarily covered by the movable light wooden cover, 6 x 6 cubits. It was removed for 3 hours at noon, so that men below could see the priests praying on the platform under the sun, and again for 2 hours at 8 pm, when the priests were under the moon or the levite representing it. Luke 11:33 gives the exact positions through its pesher, using the terms lychnia (lampstand) and phōs (Light) for the model of the Menorah placed at the center of row 12 at midnight. The crypt began on row 13, which was covered for the row of village leaders. They were there at midnight for the vigil of Jewish pilgrims in the congregation. (Gentile vigils were held in the congregation annexe of the outer hall, as shown on the night of the Last Supper). In Revelation 1:12, Jesus is seen at the Menorah as now himself being the Light, and the Jewish congregation which now included Gentiles. This practice is defended by Jesus in John 18:20. The later meaning of "crypt" in Christian churches as an underground place came from the experience of the priests on the platform above, for whom the movable cover was in place for all other hours of the day and night. The whole space between rows 7 and 13 was a "crypt" in the vestry structure only when under a removable cover at the set times. In a cathedral structure as shown in Figure 10, the permanent crypt , always covered, began on row 13 and went up to the lower half cubit of row 10. The holy table on the platform on row 10 rested on a floor half a cubit ( 9 inches) thick, the cubit being 18 inches. Steps from the front led up to the platform, each a half cubit in height. The height of the space was 3 1/2 cubits (63 inches, 5 1/4 feet) corresponding to rows 13, 12, 11 and the lower half of row 10. This space was the "crypt", the hidden place, with just enough room for a man to sit in darkness. Here, in the original version, as shown in Matthew 6:6, a priest sat to hear individual confessions, the man confessing standing on the steps outside.
Crystal		krystallos	In the chariot description of Ezekiel 1:22 the firmament over the chariot shone "like the awesome crystal".In the list of 12 "jewels" that were emblems of the congregation members (Revelation 21:19,20), crystal was an addition. Combined with jasper in Revelation 21:11, it gave an additional role to a Therapeut who as jasper was first in the congregation in Revelation 21:19. As a congregation leader he could rise to be the driver of the chariot, the vehicle for mission to the Diaspora. Revelation 22:1. It also showed that he was from the East, not the West. The two kinds of water at the bridges of the Tiber were Sea for sewerage on its west side, and River for drinkable water on its east side. In the imagery of Eden, the River was called crystal, for the use of eastern Therapeuts.
Cubit		pēchys	A unit of measurement derived from a man's forearm. Its length could vary, but at Qumran it was fixed as a standard, as shown by the diameter of the top of the pillar bases outside the vestry, exactly 18 inches. John 21:8.
Cup		potērion	The word potērion is used for the cup of fermented wine taken at the Last Supper, at both sessions, 7:05 pm at the common table and 9:05 pm at the holy table. Luke makes the distinction clear in 22:17 and 20. It was fermented wine used in an abbey, as opposed to the new wine used by Essene monastics (1QS 6:5-7; 1QS a 2:20 ). The practical reason at first was that new wine taken from the homeland to the Diaspora did not keep. Then Diaspora abbeys began the tradition of making their own fermented wine, continued in Christian tradition.
Curse		anathematizō	Pronounce an anathema, the formula of rejection for a man who leaves the ministry, whether to return to the celibate state (Mark 14:71) or to leave the community (1 Corinthians 16:22).
Daily		kath’hēmeran	According to the Julian calendar, which began its day at midnight. Luke 22:53. Used in Luke's version of the Lord's prayer, Luke 11:3. On a 1st of the Julian month, at the seasonal months. The 1st of the month was treated as a feast day by pro-Romans observing it. The official birthdays of the leaders were observed on these days, including those of the Herod and David princes. "According to a day", meant a lesser feast day in the view of solarists, because the Julian calendar was inferior to theirs. In Luke's version of the Lord's Prayer (11:3), "give us today our daily bread", kath' hēmeran replaces the term used by Matthew, which means the day described in solar calendar terms. When the term appears it gives an exact date.
Damascus		Damascus	The north base outside the vestry of the Damascus monastery, which reproduced the plan of Qumran. As the north base at Qumran was "Jerusalem" (plural form) the point of arrival at a "city", the city name is used for the north base in all reproductions. Treated as the equivalent of row 12 inside the vestry.
Dare		tolmaō	Mark 15:43, John 21:12. To act as a representative of the David, the "Lion of Judah". An image of a missionary to distant places, Acts 7:32.
Darken		skotizō	Revelation 16:10 go over to Rome, the Sons of Darkness.
Darkness		skotos	The cover over rows 9-12 in the vestry. It was normally removed at noon every day for 3 hours, to allow the sun to shine down on to the space, for the men standing there to see the priests on the open platform offering their prayers to heaven. This was what took place in Damascus, when at noon Saul-Paul stood in the open space which was suddenly flooded with light, so that he was temporarily blinded when he looked for too long at Jesus praying on the platform Acts 9:3-9. But, as explained in the Three Hours' Darkness, it was periodically necessary to correct chronometers that had become fast by 3 hours. When they said it was noon it was really only 9 am, and the cover was left over. At the true noon it was taken off, and at the true 3 pm it was placed over again as usual. The "darkness" means the cover that was put over at 3 pm following the correction. Skotia the condition of being opposite to the Sons of Light. The Sons of Darkness were all wicked men, represented by Romans, who would eventually be destroyed. Acts 2:19. Acts 26:18 the word means the Roman power.
Daughter		thygatēr	The female equivalent of "son", a deputy in ministry. Luke 23:28. Helena, having a form of ministry, was called by the title of the bridesmaids in Canticles 1:5. She had a center in the literal Jerusalem on the Mount of Olives, for which the singular form of the name was also used.
David		David	The name used for the successive heirs of David when they took office as the potential Messiah of Israel. Jacob-Heli in Luke 2:11. Joseph in Acts 2:25. It was not used of Jesus, partly because of the question of his legitimacy, and also because he claimed to combine the roles of Messiah of Israel and Messiah of Aaron.
Dawn		orthros	3 am, the time when villagers began their day. Luke 24:1, Acts 5:21.
Dawn-observers		orthrinai	Luke 24:22. Exercising a form of ministry by leading prayers at 3 am.
Day		hēmera	feast day, at one of the regular great feasts, or on one of the meeting days at the quarters of the solar calendar, 30th, 31st, 1st. With a number, day 2 etc, the day of the week. The word order makes a difference, as the days began at different times according to different views on calendar. If the noun came first, it means the early start of the day at the beginning, if the numeral comes first, it means the actual start of the day. In John 20:26 "day 8" means Sunday, the day after day 7 Saturday. But the noun is placed first, meaning the early start, which for the Julian calendar and monastic practice meant Saturday at noon. However, the phrase is also accompanied by "after", meta with accusative, meaning 24 hours later. So it means Sunday at noon. Only calendarists would understand the terms, to give Sunday March 22 at noon. The apparent meaning is 8 days after the crucifixion, the extended time period which was not the actual case. The plural in combination with "those" and "these" is used to indicate the four seasons when the 31st was added, the time for seasonal councils when all the main events took place. "Those" mean the priestly equinoxes, "these" the lay solstices. The word order shows which season. En tais hēmerais ekeinais (in the days those): March equinox 31st, En tais hēmerais tautais (in the days these): June solstice 31st, En tais ekeinais hēmerais (in the those days): September equinox 31st, En tais tautais hēmerais in the these days): December solstice 31st. Variants in the word order may arise from a different opinion about which pair of seasons is the early start of the year. The singular form of these terms means the same season. For Therapeuts treating the 30th as equivalent to a 31st, "in the Days Those" meant the 30th at the March equinox, Luke 2:1. Before These Days, Acts 5:36, 21:38 means the 30th in December, the day before the 31st: With other adjectives. Many days, pollai hēmerai, means a day 3, since the days were assigned to levitical figures and a grade 3 polloi was for day 3. In the normative position of the calendar, Day 3 was Tuesday, and at the quarterly seasons this was the 31st. In this form, with the adjective first, It is used to mean a Tuesday 31st , Acts 16:18. It contrasted with the other 31st, the Friday in the Night position, which was called "not Many Days" , John 2:12. When "after" is added, meta with accus., meaning the corresponding time unit after, "After not Many Days" means the 1st , the day after the Friday 31st , so Saturday 1st (Luke 15:13, Acts 1:5). Friday 31st may also be indicated by a change in the word order, hēmerai pollai, Luke 2:36. Tines hēmerai. Refers to the meeting days for proselytes who were classed with the lay non-monastics as "hypocrites" in the Didache 8:1. The "hypocrites" fasted (observed the significant days) on Monday and Thursday (the 30th and its +2 1/2 day) , whereas the celibate priests of the Didache fasted on Wednesday and Friday (the 1st and its + 2 1/2 day). Acts 9:19b; 10:48. Hēmerai hikanai. Worthy days, for a layman who was worthy to act in the seat of a levite. Treated like kings, their birthdays and meeting days were on the 1st of the Julian month and also the 31st at the equinox or solstice. In Acts 9:23 this day was at the 31st of the March equinox, so the next occurrence of the term in Acts 9:43 is at the Julian 1st of the following season, June 1.
Dead, Die		nekros, thanatos, apothneskō	At grade 11 nekros, thanatos at grade 12. These were the grades of excommunication. They also refer to a dynast while in the married state, and of a sinner who was wrongfully rich (Matthew 28:4) consequently the place of "unclean" Gentiles. John 20:9; Luke 24:5. Matthew 27:64. The place of the "dead ones", nekroi, was a latrine as an unclean place. A dynast returning to the monastery after marriage was like a defiled monastic returning, so he began at a latrine then made his way up. Luke 24:46. In John 21:14 Mazin as a place for married villagers, the equivalent in "uncleanness" of a latrine. Verb apothneskō die. To be excommunicated from a monastery, suffering spiritual "death", since entry to the monastery gave "life" (1QS 3:7). Acts 7:4, John 11:14. In the Gospel of Philip 52:15-16 the statement "a Gentile does not die" means that a Gentile monastic, even though he follows the monastic way of life, cannot be excommunicated because he has not received "life", full membership, because he is uncircumcised. In John 21:23 the question of John Mark's status is discussed in these terms, showing that the conservative James ("This Word") held to the traditional view, while it was not held by Jesus.
Death		thanatos	The Magus (Luke 2:26) followed by Simon Magus as the chief monastic with the power to excommunicate. Acts 2:24; 22:4. Revelation 6:8.
Deceiver, Deceive		planos, planaō	Simon Magus Matthew 27:63, for his activity as a thaumaturge, performing fake miracles. Deception planē Matthew 27:64 the Julian calendar of Simon Magus, rejected by traditional Jews. A later Magus Revelation 20:3,10.
Deep		bathys	Monastic teaching and practice. John 4:11, Luke 24:1, Revelation 2:24.
Define		horizō	Give a "horizon", a boundary, by structuring with numbers. Acts 2:23.
Demon		daimonion	A militant zealot minister. Mark 6:13, Luke 4:35, Matthew 7:22, Revelation 6:14.
Deny		arneomai, aparneomai	The opposite of "confess". To deny that a man is the high priest. Acts 7:35. Peter denied Jesus this role at his trial , John 18:27. The high priesthood of Jesus, who was not born into the tribe of Levi from which high priests came, is the subject of the argument in Hebrews 7
Depart		chōreō	Become a solitary hermit, departing from human company. The word anchorite is derived from the practice. In Acts 1:4, John Mark is told not to leave the monastic state, in community, to choose the other kind of discipline, that of a hermit.
Desire		epithymia	In Luke 22:15 Jesus at the time for eating common bread at the common table said that he was in a state of desire, that is still in the married state when sexual desire was permitted.
Despot		despotēs, oikodespotēs	The supreme head of a monastery, who had absolute authority (Luke 2:29). Herod the Great claiming the same authority, Luke 14:21
Destroy		apollymi	Punish by Rome. Luke 15: 17. Acts 5:37.
Destruction	(1)	diaphthora	Rome, as the place from which military destruction came. The Roman governor representing it, Acts 2:27,31; 13:34,36
Destruction	(2)	apōleia	Row 13 in the house of Bernice in Rome, as being on the same line as a latrine. Revelation 17:8,11.
Devil		diabolos	A name for the levite Judas Iscariot when he was with the married class. John 13:2, Luke 4:6.
Devoted (be)		proskartereō	Acts 1:14; 8:13. Be symbolically married by appointing a female partner. Acts 1:14 Antipas as the male choir leader to Helena as the female choir leader. Acts 8:13 Simon Magus appointed Philip as a "female", head of the female orders.
Diadem		diadēma	The Annas priest in full regalia wore a crown called stephanos, but on less formal occasions such as the evening meal wore a circlet called "diadem". In Revelation 19:12 Jesus Justus, as his deputy only, did not wear a full crown at his coronation, only the ornamented circlet.
Dialect		dialektos	The Aramaic language spoken by the common people in Judea. "Own dialect" Acts 1:19 , that of the "own" class, married with private property.
Dialogue		dialogismos	Teaching of Greek philosophy following the model of Plato. Luke 2:35.
Didymus		Didymus	John 20:24. In the Abraham imagery for world mission set up in the time of Herod the Great, the "Abraham", Hillel, was the Pope or Father in the center, Jerusalem, the "Isaac" (Menahem the Essene) was the patriarch of the east, and the "Jacob" the patriarch of the west. The "Joseph" was assigned to the far west. Thomas Herod as a child had "lost his birthright" by being disinherited by his father Herod the Great, so was appropriately made the "Esau" of the set, as the biblical Esau had lost his birthright as the elder brother of the twins Esau and Jacob (Gen 27 ).
Dip		baptō	Dip in a basin of holy water, as a more limited way of purifying compared with immersion in a bath, for which baptizō is used. Mark 14:20, John 13:26.
Disciple		mathētēs	A Gentile student. Sing. the teacher, John 19:38, Acts 9:26. Plu. rep. the Gentile himself.With "of him" meaning Jesus, John Mark. When mathētai alone, James Niceta replacing John Mark. John 20:10,19; 21:1. Other disciples, alloi mathētai, the alternative Chief Gentile, James Niceta in John 21:8. John Mark in John 20:25 after the promotion of James Niceta. Acts 9:1, disciple