Some notes on "the time of the end"

[Geert van den Bos]

"The parable of the vineyard and the tenants" surely has a double bottom, or even three-double.

Mark 12:1,

And he began to speak to them in parables.

Mark 12:12,
They were seeking to arrest him, but they feared the crowd, for they knew that he had spoken the parable against them . So they left him and went away.

Now you might consider Mark 4:10-12,

And when he was alone, those present along with the Twelve questioned him about the parables. He answered them, “The mystery of the kingdom of God has been granted to you. But to those outside everything comes in parables, so that ‘they may look and see but not perceive, and hear and listen but not understand in order that they may not be converted and be forgiven.

"They" (= the chief priests, the scribes, and the elders, Mark 11:27) knew that it was directed against them. But that doesn't mean that they did understand the parable.

The parable needs explanation, Mark 4:33-34,

With many such parables he spoke the word to them as they were able to understand it. Without parables he did not speak to them, but to his own disciples he explained everything in private.

In private = κατ' ἰδίαν --

Same in Mark 13:3,

Καὶ καθημένου αὐτοῦ εἰς τὸ Ὄρος τῶν Ἐλαιῶν κατέναντι τοῦ ἱεροῦ ἐπηρώτα αὐτὸν κατ' ἰδίαν Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης καὶ Ἀνδρέας

And him sitting on the mount of Olives opposite the temple they asked him in private, Peter and James abd John and Andrew.

Next you might consider that Mark must have been written after the year 70AD.

"Those outside" (Mark 4:11) only reckon with historical events.

For them the vineyard is an historical state.

While if you read well the vineyard stands for the whole of creation.

Isaiah 5:7,

[For the vineyard of the Lord of Hosts is the House of Israel, and the people of Judah are the plant of His joy; and He hoped for justice, and, behold, there was injustice; for righteousness, and behold, an outcry.

Isaiah 5:1,
I will now sing for my beloved the song of my beloved about his vineyard; my beloved had a vineyard in a fertile corner.


http://www.chabad.org/library/bible_...showrashi=true

My beloved had a vineyard. A vineyard: This [alludes to] Adam.
My beloved: This is the Holy One, blessed be He.
In a fertile corner: in the Garden of Eden.

Matthew was written after Mark.

Matthew 13:10-11,

The disciples approached him and said, “Why do you speak to them in parables?” He said to them in reply, “Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted.

v.10 Greek:

Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ, Διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς;

cf. Matthew 24:3,

Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ Ὄρους τῶν Ἐλαιῶν προσῆλθον αὐτῷ οἱ μαθηταὶ κατ' ἰδίαν λέγοντες,

And him sitting on the mount of Olives the disciples approached him in private saying ..


Matthew above Mark has:

Matthew 23:35-36,

so that there may come upon you all the righteous blood shed upon earth, from the righteous blood of Abel to the blood of Zechariah, the son of Barachiah, whom you murdered between the sanctuary and the altar. Amen, I say to you, all these things will come upon this generation.

"This generation " of Mark 13:30 ...

"the blood that was shed" -- compared to the wine in Matthew 26:28,

for this is my blood of the covenant, that has been shed for many for the forgiveness of sins.

it being "the fruit of the vine" in the vineyard of the Lord...

"Forgivenes of sins" --

After Deuteronomy 8:8 the vine "gefen" is growart belonging to the third day.

Third day (Genesis 1: 9-13) first is the drawing together in one place of the water that was beneath the heaven -- מִקְוֵה הַמַּיִם, "mikveh hamayim" -- i.e. the baptism of John ; i.e. "a baptism of repentance for the forgiveness of sins. " (Mark 1:4)

Third day next the vegetation. Where God asked for "fruit trees producing fruit" (v.11) the earth brought forth "trees producing fruit" (v.12) of which God saw that it was good, "tov" - this "tov"being the 153rd word from the beginning -- the mystery of the forgiveness of sin --

[Geert van den Bos]

The parable needs explanation, Mark 4:33-34,

With many such parables he spoke the word to them as they were able to understand it. Without parables he did not speak to them, but to his own disciples he explained everything in private.

The verb used here is ἐπιλύω, in NT occurring 2 times, here and in Acts 19:39

As ἐπίλυσις it occurs in 2 Peter 1:20,

τοῦτο πρῶτον γινώσκοντες, ὅτι πᾶσα προφητεία γραφῆς ἰδίας ἐπιλύσεως οὐ γίνεται, Knowing this first, that no prophecy of scripture happens after someone’s private interpretation


ἐπιλύω is compound of ἐπί and λύω


λύω = loose, untie, release

in Mark it occurs in 1:7 (untie the strap of the shoe), 7:35 (untie the band of the tongue), 11:2.4.5 (untie the colt that was bound at the door),

It also occurs in with prepostition κατά as καταλύω

in Mark occuring in 13:2, 14:58 and 15:29, denoting the destruction of the temple.

Mark 15:29, Those who passed by hurled insults at him, shaking their heads and saying, "So! You who are going to destroy the temple and build it in three days, -- Preterists avant la lettre ...




So I would say that ἐπιλύω in Mark 4:34 denotes a making loose the parables from historical context --

Like the parable of the sower in fact is about the number 666, gematria of "meah sh'arim", a hundredfold.

and like the parable of the vineyard and the tenants is about allegory

Mark 12:9,
καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. - and he will give the vineyard to others

Preterists mistakenly thinking: he gave it to us

[Geert van den Bos]

The parable of the vineyard and the tenants makes think of Rashi's commentary on Genesis 1:1,

In the beginning: Said Rabbi Isaac: It was not necessary to begin the Torah except from “This month is to you,” (Exod. 12:2) which is the first commandment that the Israelites were commanded, (for the main purpose of the Torah is its commandments, and although several commandments are found in Genesis, e.g., circumcision and the prohibition of eating the thigh sinew, they could have been included together with the other commandments). Now for what reason did He commence with “In the beginning?” Because of [the verse] “The strength of His works He related to His people, to give them the inheritance of the nations” (Ps. 111:6). For if the nations of the world should say to Israel, “You are robbers, for you conquered by force the lands of the seven nations [of Canaan],” they will reply, "The entire earth belongs to the Holy One, blessed be He; He created it (this we learn from the story of the Creation) and gave it to whomever He deemed proper When He wished, He gave it to them, and when He wished, He took it away from them and gave it to us.

The tenants being like the seven nations of Canaan.

Canaanites being like merchants -- i.e. they are only in it for the money.

[Geert van den Bos]

The parable of the sower must be about the bread of which Jesus said "this is my body", the parable of the vineyard and the tenants must be about the wine of which Jesus said: "this is my blood".

The parable of of the sower being about the number 666 and the parable of the vineyard and the tenants about the number 153.

[Geert van den Bos]

The parable of the sower must be about the bread of which Jesus said "this is my body", the parable of the vineyard and the tenants must be about the wine of which Jesus said: "this is my blood".

The parable of of the sower being about the number 666 and the parable of the vineyard and the tenants about the number 153.

The presence (= parousia) of the Lord being in the initial letters of "yom hashishi vay'chulu hashamayim" (the last two words of Genesis 1 and the first two words of Genesis 2), which wouldn't have been the case if "yom hashishi" would have been written without the letter "hey" -- like the other day-indications are written without this letter : "yom echad" - "yom sh'ni - "yom sh'loshi - "yom r'vi'i" - "yom chamishi".

Without "hey" it would have read "yom shishi" (a sixth day) -- of which gematria is 666.

In Genesis 1:11 God had asked for "fruit trees making fruit" ("ets p'ri oseh p'ri") -- instead of that the earth brought forth "trees making fruit" ("ets oseh p'ri") (v.12)-- and yet next is written "and God saw that it was good" ("vayar elohim ki tov")

This "tov" being the 153rd word from the beginning.

The first "tov" was in Genesis 1:4, "vayar elohim et haor ki tov".

This light being of another kind than the light of sun, moon and stars.

It is the light of the candle that burns on olive oil, the olive pressed on the sixth day (in Getsemane)

These kind of things Jesus must have expaliened to his disciples in private ...

[Geert van den Bos]

Genesis 14:18,
And Malchizedek the king of Salem brought out bread and wine, and he was a priest to the Most High God.

It must be the same "bread and wine" that Jesus brought.

Try to explain.

"Bread" seems to be a human product, coming through human effort, working the soil, sowing, reaping, winnowing, grinding, kneeding, baking, you might think a process of seven stages, like the seven days in a week.

Yet bread as a whole can be perceived as "gift of God" - even of the God who acquired heaven and earth, to whom Melchizedek was priest.

To the Canaanites it is tradingobject, you can buy and sell.

Genesis 12:6, And Abram passed through the land, until the place of Shechem, until the plain of Moreh, and the Canaanites were then in the land.


Rashi:

and the Canaanites were then in the land: He [the Canaanite] was gradually conquering the Land of Israel from the descendants of Shem, for it fell in Shem’s share when Noah apportioned the land to his sons, as it is said (below 14: 18):“And Malchizedek the king of Salem.” Therefore, (below verse 7): And the Lord said to Abram: To your seed will I give this land. I am destined to restore it to your children, who are of the descendants of Shem. [from Sifra, end of Kedoshim]

Rashi on Genesis 14:18,

And Malchizedek: The Midrash Aggadah (Targum Jonathan, Ned. 32b, Mid. Ps. 76:3) states that he was Shem, the son of Noah.

It makes perfectly sense

Remarkable is the fact that the writer of the letter to the Hebrews didn't mention the bread and wine;

Hebrews 7:1,
For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him,

The number 666 being on the coin with which you can buy bread --

Mark 6:37-38,
But he answered them, “You give them something to eat.” And they said to him, “Shall we go and buy two hundred denarii worth of bread and give it to them to eat?” And he said to them, “How many loaves do you have? Go and see.” And when they had found out, they said, “Five, and two fish.”

Mark 12:15-16,
But, knowing their hypocrisy, he said to them, “Why put me to the test? Bring me a denarius and let me look at it.” And they brought one. And he said to them, “Whose likeness and inscription is this?” They said to him, “Caesar's.”

(the number 666 seeming to be on Domitian coins: http://socalcoins.blogspot.nl/2008/0...m-i-t-i-n.html

A. K A I. Δ O M E T. Σ E B. Γ E.
1+ 20+1+10+4+70+40+5+300+200+5+2+ 3+5 = 666

.


And what about the wine?

Genesis 15:13,
And He said to Abram, "You shall surely know that your seed will be strangers in a land that is not theirs, and they will enslave them and oppress them, for four hundred years.


(The covenant between the pieces seeming to have taken place in the same valey of Shaveh as where Melchizedek brought out bread and wine, since Genesis 15 begins with "achar had'varim haeleh" - after these words (incidents)

After these incidents: Wherever the term אַחַר is used, it signifies immediately afterwards

[Geert van den Bos]

The seven fruits of the land:

Deuteronomy 8:7-8,

For the Lord your God is bringing you to a good land, a land with brooks of water, fountains and depths, that emerge in valleys and mountains, a land of wheat and barley, vines and figs and pomegranates, a land of oil producing olives and honey,

"a good land" lit. "good earth"

Bread is either of wheat or of barley.

John 12:24,
ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει: ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει.
Amen amen I say to you if not a corn of grain falling into the earth dies, the same remains alone; but if it dies it bears much fruit.

Wheat is Hebrew "chittah" חִטָּה

It resembles much the word for sin, "cheit" חֵטְא

Wheat is mentioned as first fruit of the land, intimating resemblance with the light of the first day.

Some verses above it reads (Deuteronomy 8:3)

And He afflicted you and let you go hungry, and then fed you with manna, which you did not know, nor did your forefathers know, so that He would make you know that man does not live by bread alone, but rather by, whatever comes forth from the mouth of the Lord does man live.

LXX ἵνα ἀναγγείλῃ σοι ὅτι οὐκ ἐπ' ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος

John 12:24, αὐτὸς μόνος μένει seems to be after this

Falling in the good earth it can produce hundredfold = "meah sh'arim" = 666 = "yom shishi", sixth day.

Genesis 2:3,
And God blessed the seventh day and He hallowed it

Rashi:

And…blessed…and hallowed: He blessed it with manna, for on all the days of the week, it descended for them [in the amount of] an omer per person, whereas on the sixth day,[each one received] a double portion. And He hallowed it with manna, that it did not descend at all on the Sabbath. This verse is written with reference to the future. — [from Gen. Rabbah 11:2]

[Geert van den Bos]

It leads to the conclusion that John's word that was in the beginning is like a corn of wheat that has to die to become flesh.

That this is what is meant might also be clear from John 6:51,

I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh for the life of the world.

(Flesh is Hebrew "basar", female form of which is "b'sorah" = (good) tiding, gospel )