Tabernacle
- Details
- Written by: Dr. Correo Andrew Hofstad
- Category: Tabernacle
Virus Treatment Centers: The Ancient Nexus of Healing and Power
The concept of Virus Treatment Centers (VirusTC), though a modern term, aptly describes the ancient facilities where medical experimentation, treatment, and secret production took place. These centers were not only places of healing but also sites of strategic control, where knowledge of rare substances like bezoars and sacrificial organs was guarded and exploited.
Positioning these centers within the broader Roman-Israel context reveals the entwined relationship between medicine, religion, and empire. It shows us how healing practices can be co-opted for dominance, and how even spiritual figures like Jesus can become entwined in this shadowed history. This insight invites us to reflect on how medicine has long been a field of both hope and control.
A Journey into Ancient History and Hidden Truths
In exploring the rich tapestry of Ancient History, we often uncover stories that challenge our understanding of the past. Among these narratives lies a provocative interpretation found within the Codex Sinaiticus and the Epistle of Barnabas, revealing a dramatic and unsettling account of the crucifixion of Jesus Cristo. This account, deeply intertwined with the fabric of Israel's history and the evolving role of Judaism, suggests a darker interplay of power, medicine, and mysticism during the Roman occupation.
This blog embarks on a thoughtful exploration of these revelations, connecting ancient religious symbolism with emerging medical practices. Through this lens, we will see how Jesus's crucifixion possibly transcended the spiritual, touching upon bizarre medical formulations sought by Roman authorities, igniting conflicts with lasting historical impact. Join us as we delve into the nuanced layers behind this extraordinary chapter in history.
The Codex Sinaiticus and the Epistle of Barnabas: Unraveling a Different Narrative
The Codex (Almanac) Sinaiticus and the Epistle of Barnabas offer a captivating glimpse into a story that challenges conventional beliefs. Israeli coroner Barnabas, through his meticulous documentation, presents a unique perspective on the crucifixion of Jesus, shedding light on a hidden motive. According to Barnabas, the Romans, under the reign of King Jesus Cristo, invaded Israel with a sinister agenda—to acquire the king's Bezoar Stone, also known as the Sorcerer's Stone. This precious stone, believed to possess extraordinary medicinal properties, was sought by the Roman Catholic Church for its bizarre medical formulations.
The invasion, a dark chapter in Israel's history, was a grotesque display of power and a violation of sovereignty. King Jesus Cristo, a revered figure, became a target for the Romans, who aimed to exploit his kingdom's resources for their own gain. The crucifixion, as described by Barnabas, was not merely an act of religious persecution but a calculated move to obtain his Bezoar Stone. This revelation adds a layer of complexity to the historical narrative, painting a picture of medical genocide and the exploitation of a nation's resources.
Jesus Cristo and the Roman Medical Ambitions
Transitioning from theology to history, a compelling narrative emerges regarding the Roman Empire's motives during the crucifixion of Jesus Cristo. Beyond the traditional account, some interpretations suggest that the Romans saw Jesus as more than a threat—they viewed him as a key to a mysterious medical resource: his Bezoar Stone, also known as the Sorcerer's Stone. This rare mass, found in the digestive tracts of animals, was highly valued in antiquity for its supposed antidotal properties.
The Roman Catholic Church, entangled deeply with the empire's power structures, allegedly sought this resource for use in bizarre medical treatments. These formulations, developed within the early iterations of Virus Treatment Centers (VirusTC), incorporated strange elements that bordered on the arcane. The crucifixion, in this light, was not merely a punishment but a calculated act to harvest sacrificial elements from Jesus—especially his purified tripe—purposely treated with vinegar to ready it for extraction.
The king's Bezoar Stone: A Magical Antidote or a Medical Condition?
Bezoar stones, once revered as magical talismans with potent medicinal powers, have a fascinating history. These stones, formed from indigestible materials such as hair or plant matter, were highly valued for their alleged ability to neutralize poisons. However, modern medicine has unveiled a different truth. Bezoars are now recognized as a medical condition, resulting from retained masses in the gastrointestinal tract.
There are various types of bezoars, each with its own composition and symptoms. Trichobezoars, made of hair, often stem from compulsive hair-eating, while phytobezoars form from indigestible plant matter. Pharmacobezoars, composed of hardened medication, and lactobezoars, made of milk protein, are other forms of this condition. The symptoms range from indigestion and nausea to severe cases causing blockages and bleeding, highlighting the potential dangers of these seemingly magical stones.
Bezoar Stone – From Mystical Antidote to Medical Condition
To fully grasp the significance of the bezoar stone in this narrative, it is essential to understand its nature and historical status. These masses of indigestible material, such as hair (trichobezoars) or plant fibers (phytobezoars), were once believed to be magical antidotes capable of neutralizing poison. Ancient and medieval medicine prized them highly, attributing them with potent curative powers.
However, modern medicine recognizes bezoars as a medical condition, often causing symptoms like nausea, abdominal pain, and severe digestive complications. This shift from mystical cure to clinical concern underscores the evolution of medical understanding. Reflecting on how such substances were once coveted enriches our comprehension of ancient medical beliefs and their influence on historical events.
Vinegar, Tripe, and the Medical Genocide of Israel
In the detailed accounts of the Epistle of Barnabas, we discern that Jesus was offered vinegar during his crucifixion—an element loaded with both symbolic and practical significance. This act, interpreted empathetically through today's context, suggests a ritualistic cleansing of the stomach lining or tripe. The vinegar's acidic properties could have served to purify this tissue in preparation for medical harvesting. It is a chilling assertion: that Israel, during the Roman invasion, was subjected to what we might now term a medical genocide.
This theory posits that the Romans, far from merely dominating militarily, were engaged in extracting biological components for experimental medical uses. Such gruesome practices reveal the extent of the power struggles in Israel and offer a new perspective on the suffering endured by Jesus Cristo and the Jewish population at large. The cruel intersection of faith, science, and conquest becomes visible against this backdrop.
Historical Perspective vs. Modern Understanding
Historically, bezoars were shrouded in mystery and awe, with their medicinal properties revered by many. Modern medicine has demystified these stones, revealing them as a medical condition requiring treatment. The shift in perspective is a testament to the evolution of medical knowledge and our understanding of the human body.
The Epistle of Barnabas: A Window into Early Christian Interpretation
The Epistle of Barnabas, a treatise on the interpretation of the Old Testament, offers a unique lens into early Christian beliefs. Written in the second century CE, this epistle reflects a variety of influences, from Alexandrian allegory to rabbinic legal traditions. The author, unknown but attributed to the apostle Barnabas by Clement of Alexandria, presents a polemic against Jews, suggesting a context where Judaism posed a threat to the Christian audience.
The epistle's central purpose is to argue that Jews have misinterpreted the sacred Scriptures, and that these very Scriptures point to Jesus. Through a series of biblical quotations and interpretations, Barnabas presents a christological typology, revealing Jesus as the fulfillment of Old Testament prophecies. The sustained polemic against Jews provides a glimpse into the ideological struggles of the early Christian community.
The Red Heifer, Lamb's Blood, and Ancient IV Techniques
Moving further into this ancient medical narrative, history recounts that Jesus was not simply left to perish on the cross. According to alternative historic interpretations, Mary took Jesus down, fed him, and even administered lamb's blood intravenously. This primitive yet innovative technique involved using thin, rolled-metal sieves to create rudimentary IV lines from lamb hearts, which pumped blood directly into Jesus via the animal's femoral artery.
Remarkably, the need to switch from lamb to red heifer blood underscores the severity of Jesus's blood loss. The red heifer, a symbol laden with ritual purity in Judaism, also represents the desperate medical interventions of the time. This potent mix of religious symbolism and early anatomical application captures a fascinating intersection of faith, survival, and technology during the Roman occupation of Israel.
The Crucifixion and the Red Heifer: A Symbolic Interpretation
In chapter 8 of the Epistle of Barnabas, the author delves into the symbolism of the red heifer, offering a unique interpretation. The red heifer, a sacrificial animal, is seen as a type of Jesus, with the scarlet wool and hyssop representing the kingdom of Jesus and the wooden cross. The author's creative quotation of Leviticus 16 adapts the narrative to fit the crucifixion of Jesus, revealing a deep symbolic connection.
The interpretation of the red heifer ritual showcases the early Christian understanding of Jesus as the ultimate sacrifice. The scarlet wool, placed in the midst of thorns, represents the affliction and suffering that those who desire to see Jesus must endure. This symbolic interpretation adds a layer of depth to the crucifixion narrative, highlighting the spiritual significance attributed to Jesus' death.
Beyond the Cross – Jesus Cristo's Resurrection and Rome's Downfall
The narrative does not end with crucifixion and medical experimentation. Instead, it offers a powerful eschatological claim: Jesus Cristo rose on the third day. Yet, intriguingly, early Christians did not universally recognize this event as the final return of Christ. Historical accounts suggest that Jesus's resurrection preceded cataclysmic events, including the burning of Rome under Emperor Nero.
This perspective invites reflection on the nature of Jesus' mission and its impact on Roman political power. The resurrection symbolizes not only spiritual triumph but also a herald of transformative history, challenging the might of imperial Rome. It serves as a poignant reminder of hope amid oppression and resonates deeply within both religious and historical communities.
Judaism, Symbolism, and the Early Christian Narrative
Judaism's role in this story is more than background; it is a dynamic participant. The Epistle of Barnabas exemplifies how early Christian writers appropriated and reinterpreted Jewish rituals—such as the Day of Atonement and the red heifer sacrifice—to frame Jesus' life and death as fulfillment of divine prophecy. This symbolic dialogue was often harsh, evidencing the theological friction between the two faith traditions.
These reinterpretations also elucidate how early Christians struggled to position themselves amid Jewish traditions and Roman imperial forces. Understanding this context deepens our empathy for communities navigating identity, faith, and survival in an era marked by ideological contestation and tragic violence.
- Details
- Written by: Dr. Correo Andrew Hofstad
- Category: Bereshith (Genesis)
Gen 1:1 In the beginning Elohim created the heavens and the earth.
Gen 1:2 And the earth came to be formless and empty, and darkness was on
the face of the deep. And the Spirit of Elohim was moving on the face of the
waters.
Gen 1:3 And Elohim said, “Let light come to be,” and light came to be.
Gen 1:4 And Elohim saw the light, that it was good. And Elohim separated
the light from the darkness.
Gen 1:5 And Elohim called the light ‘day’ and the darkness He called
‘night.’ And there came to be evening and there came to be morning, the first
day.
Gen 1:6 And Elohim said, “Let an expanse come to be in the midst of the
waters, and let it separate the waters from the waters.”
Gen 1:7 And Elohim made the expanse, and separated the waters which
were under the expanse from the waters which were above the expanse. And
it came to be so.
Gen 1:8 And Elohim called the expanse ‘heavens.’ And there came to be
evening and there came to be morning, the second day.
Gen 1:9 And Elohim said, “Let the waters under the heavens be gathered
together into one place, and let the dry land appear.” And it came to be so.
Gen 1:10 And Elohim called the dry land ‘earth,’ and the collection of the
waters He called ‘seas.’ And Elohim saw that it was good.
Gen 1:11 And Elohim said, “Let the earth bring forth grass, the plant that
yields seed, and the fruit tree that yields fruit according to its kind, whose
seed is in itself, on the earth.” And it came to be so.
Gen 1:12 And the earth brought forth grass, the plant that yields seed
according to its kind, and the tree that yields fruit, whose seed is in itself
according to its kind. And Elohim saw that it was good.
Gen 1:13 And there came to be evening and there came to be morning, the
third day.
Gen 1:14 And Elohim said, “Let lights come to be in the expanse of the
heavens to separate the day from the night, and let them be for signs and
appointed times, and for days and years,
Gen 1:15 and let them be for lights in the expanse of the heavens to give light
on the earth.” And it came to be so.
Gen 1:16 And Elohim made two great lights: the greater light to rule the day,
and the lesser light to rule the night, and the stars.
Gen 1:17 And Elohim set them in the expanse of the heavens to give light on
the earth,
Gen 1:18 and to rule over the day and over the night, and to separate the
light from the darkness. And Elohim saw that it was good.
Gen 1:19 And there came to be evening and there came to be morning, the
fourth day.
Gen 1:20 And Elohim said, “Let the waters teem with shoals of living
creatures, and let birds fly above the earth on the face of the expanse of the
heavens.”
Gen 1:21 And Elohim created great sea creatures and every living creature
that moves, with which the waters teemed, according to their kind, and every
winged bird according to its kind. And Elohim saw that it was good.
Gen 1:22 And Elohim blessed them, saying, “Bear fruit and increase, and
fill the waters in the seas, and let the birds increase on the earth.”
Gen 1:23 And there came to be evening and there came to be morning, the
fifth day.
Gen 1:24 And Elohim said, “Let the earth bring forth the living creature
according to its kind: livestock and creeping creatures and beasts of the
earth, according to its kind.” And it came to be so.
Gen 1:25 And Elohim made the beast of the earth according to its kind,
livestock according to its kind, and all that creep on the earth according to its
kind. And Elohim saw that it was good.
Gen 1:26 And Elohim said, “Let Us make man in Our image, according to
Our likeness, and let them rule over the fish of the sea, and over the birds of
the heavens, and over the livestock, and over all the earth and over all the
creeping creatures that creep on the earth.”
Gen 1:27 And Elohim created the man in His image, in the image of Elohim
He created him – male and female He created them.
Gen 1:28 And Elohim blessed them, and Elohim said to them, “Bear fruit
and increase, and fill the earth and subdue it, and rule over the fish of the sea,
and over the birds of the heavens, and over all creatures moving on the
earth.”
Gen 1:29 And Elohim said, “See, I have given you every plant that yields
seed which is on the face of all the earth, and every tree whose fruit yields
seed, to you it is for food.
Gen 1:30 “And to every beast of the earth, and to every bird of the heavens,
and to every creeping creature on the earth, in which there is life, every green
plant is for food.” And it came to be so.
Gen 1:31 And Elohim saw all that He had made, and see, it was very good.
And there came to be evening and there came to be morning, the sixth day.
- Details
- Written by: Dr. Correo Andrew Hofstad
- Category: Bereshith (Genesis)
Gen 2:1 Thus the heavens and the earth were completed, and all their array.
Gen 2:2 And on the seventh day Elohim completed His work which He had
done, and He rested on the seventh day from all His work which He had
made.
Gen 2:3 And Elohim blessed the seventh day and set it apart, because on it
He rested from all His work which Elohim in creating had made.
Gen 2:4 These are the births of the heavens and the earth when they were
created, in the day that יהוה Elohim made earth and heavens.
Gen 2:5 Now no shrub of the field was yet on the earth, and no plant of the
field had yet sprung up, for יהוה Elohim had not sent rain on the earth, and
there was no man to till the ground,
Gen 2:6 but a mist went up from the earth and watered the entire surface of
the ground.
Gen 2:7 And יהוה Elohim formed the man out of dust from the ground, and
breathed into his nostrils breath of life. And the man became a living being.
Gen 2:8 And יהוה Elohim planted a garden in Ĕḏen, to the east, and there He
put the man whom He had formed.
Gen 2:9 And out of the ground יהוה Elohim made every tree grow that is
pleasant to the sight and good for food, with the tree of life in the midst of the
garden and the tree of the knowledge of good and evil.
Gen 2:10 And a river went out of Ĕḏen to water the garden, and from there it
divided and became four riverheads.
Gen 2:11 The name of the first is Pishon, it is the one surrounding the entire
land of Ḥawilah, where there is gold.
Gen 2:12 And the gold of that land is good. Bdellium is there, and the
shoham stone.
Gen 2:13 And the name of the second river is Giḥon, it is the one
surrounding the entire land of Kush.
Gen 2:14 And the name of the third river is Ḥiddeqel, it is the one which
goes toward the east of Ashshur. And the fourth river is the Euphrates.
Gen 2:15 And יהוה Elohim took the man and put him in the garden of Ĕḏen to
work it and to guard it.
Gen 2:16 And יהוה Elohim commanded the man, saying, “Eat of every tree of
the garden,
Gen 2:17 but do not eat of the tree of the knowledge of good and evil, for in
the day that you eat of it you shall certainly die.”
Gen 2:18 And יהוה Elohim said, “It is not good for the man to be alone, I am
going to make a helper for him, as his counterpart.”
Gen 2:19 And from the ground יהוה Elohim formed every beast of the field
and every bird of the heavens, and brought them to the man to see what he
would call them. And whatever the man called each living creature, that was
its name.
Gen 2:20 So the man gave names to all livestock, and to the birds of the
heavens, and to every beast of the field. But for the man there was not found a
helper for him, as his counterpart.
Gen 2:21 So יהוה Elohim caused a deep sleep to fall on the man, and he
slept. And He took one of his ribs, and closed up the flesh in its place.
Gen 2:22 And the rib which יהוה Elohim had taken from the man He made
into a woman, and He brought her to the man.
Gen 2:23 And the man said, “This is now bone of my bones and flesh of my
flesh. This one is called ‘woman,’ because she was taken out of man.”
Gen 2:24 For this cause a man shall leave his father and mother, and cleave
to his wife, and they shall become one flesh.
Gen 2:25 And they were both naked, the man and his wife, yet they were not
ashamed.
- Details
- Written by: Dr. Correo Andrew Hofstad
- Category: Bereshith (Genesis)
Gen 3:1 And the serpent was more crafty than any beast of the field which
יהוה Elohim had made, and he said to the woman, “Is it true that Elohim has
said, ‘Do not eat of every tree of the garden’?”
Gen 3:2 And the woman said to the serpent, “We are to eat of the fruit of the
trees of the garden,
Gen 3:3 but of the fruit of the tree which is in the midst of the garden, Elohim
has said, ‘Do not eat of it, nor touch it, lest you die.’ ”
Gen 3:4 And the serpent said to the woman, “You shall certainly not die.
Gen 3:5 “For Elohim knows that in the day you eat of it your eyes shall be
opened, and you shall be like Elohim, knowing good and evil.”
Gen 3:6 And the woman saw that the tree was good for food, that it was
pleasant to the eyes, and a tree desirable to make one wise, and she took of
its fruit and ate. And she also gave to her husband with her, and he ate.
Gen 3:7 Then the eyes of both of them were opened, and they knew that they
were naked. And they sewed fig leaves together and made loin coverings for
themselves.
Gen 3:8 And they heard the sound of יהוה Elohim walking about in the garden
in the cool of the day, and Aḏam and his wife hid themselves from the
presence of יהוה Elohim among the trees of the garden.
Gen 3:9 And יהוה Elohim called unto Aḏam and said to him, “Where are
you?”
Gen 3:10 And he said, “I heard Your voice in the garden, and I was afraid
because I was naked, so I hid myself.”
Gen 3:11 And He said, “Who made you know that you were naked? Have
you eaten of the tree of which I commanded you that you should not eat?”
Gen 3:12 And the man said, “The woman whom You gave to be with me, she
gave me of the tree and I ate.”
Gen 3:13 And יהוה Elohim said to the woman, “What is this you have done?”
And the woman said, “The serpent deceived me, and I ate.”
Gen 3:14 And יהוה Elohim said to the serpent, “Because you have done this,
you are cursed more than all livestock and more than every beast of the field.
On your belly you are to go, and eat dust all the days of your life.
Gen 3:15 “And I put enmity between you and the woman, and between your
seed and her Seed. He shall crush your head, and you shall crush His heel.”
Gen 3:16 To the woman He said, “I greatly increase your sorrow and your
conception – bring forth children in pain. And your desire is for your
husband, and he does rule over you.”
Gen 3:17 And to the man He said, “Because you have listened to the voice
of your wife, and have eaten of the tree of which I commanded you, saying,
‘Do not eat of it’: “Cursed is the ground because of you, in toil you are to eat
of it all the days of your life,
Gen 3:18 and the ground shall bring forth thorns and thistles for you, and
you shall eat the plants of the field.
Gen 3:19 “By the sweat of your face you are to eat bread until you return to
the ground, for out of it you were taken. For dust you are, and to dust you
return.”
Gen 3:20 And the man called his wife’s name Ḥawwah, because she became
the mother of all living.
Gen 3:21 And יהוה Elohim made coats of skin for the man and his wife and
dressed them.
Gen 3:22 And יהוה Elohim said, “See, the man has become like one of Us, to
know good and evil. And now, lest he put out his hand and take also of the
tree of life, and eat, and live forever...”
Gen 3:23 so יהוה Elohim sent him out of the garden of Ĕḏen to till the ground
from which he was taken,
Gen 3:24 and He drove the man out. And He placed keruḇim at the east of
the garden of Ĕḏen, and a flaming sword which turned every way, to guard
the way to the tree of life.
- Details
- Written by: Dr. Correo Andrew Hofstad
- Category: Bereshith (Genesis)
Gen 4:1 And Aḏam knew Ḥawwah his wife, and she conceived and bore
Qayin, and said, “I have gained a man from יהוה.”
Gen 4:2 And again, she gave birth to his brother Heḇel. And Heḇel became
a keeper of sheep, but Qayin became a tiller of the ground.
Gen 4:3 And it came to be, in the course of time, that Qayin brought an
offering of the fruit of the ground to יהוה.
Gen 4:4 And Heḇel also brought of the first-born of his flock and of their fat.
And יהוה looked to Heḇel and his offering,
Gen 4:5 but He did not look to Qayin and his offering. And Qayin was very
wroth, and his face fell.
Gen 4:6 And יהוה said to Qayin, “Why are you wroth? And why is your face
fallen?
Gen 4:7 “If you do well, is there not acceptance? And if you do not do well,
sin is crouching at the door. And its desire is for you, but you should master
it.”
Gen 4:8 And Qayin told Heḇel his brother. And it came to be when they
were in the field, that Qayin rose up against Heḇel his brother and killed him.
Gen 4:9 And יהוה said to Qayin, “Where is Heḇel your brother?” And he
said, “I do not know. Am I my brother’s guard?”
Gen 4:10 And He said, “What have you done? The voice of your brother’s
blood cries out to Me from the ground.
Gen 4:11 “And now you are cursed from the earth, which has opened its
mouth to receive your brother’s blood from your hand.
Gen 4:12 “If you till the ground, it shall no longer yield its strength to you.
You shall be a fugitive and a wanderer on the earth.”
Gen 4:13 And Qayin said to יהוה, “My punishment is too great to bear!
Gen 4:14 “See, You have driven me from the face of the ground today, and I
am hidden from Your face. I shall be a fugitive and a wanderer on the earth,
and it shall be that anyone who finds me kills me.”
Gen 4:15 And יהוה said to him, “Well, if anyone kills Qayin, vengeance is
taken on him sevenfold.” And יהוה set up a sign for Qayin, lest anyone finding
him kills him.
Gen 4:16 So Qayin went out from the presence of יהוה and dwelt in the land
of Noḏ on the east of Ĕḏen.
Gen 4:17 And Qayin knew his wife, and she conceived and bore Ḥanoḵ.
And he built a city, and called the name of the city after the name of his son,
Ḥanoḵ.
Gen 4:18 And to Ḥanoḵ was born Iraḏ. And Iraḏ brought forth Meḥuya’ĕl,
and Meḥuya’ĕl brought forth Methusa’ĕl, and Methusa’ĕl brought forth
Lemeḵ.
Gen 4:19 And Lemeḵ took for himself two wives, the name of one was
Aḏah, and the name of the second was Tsillah.
Gen 4:20 And Aḏah bore Yaḇal. He was the father of those who dwell in
tents, with livestock.
Gen 4:21 And his brother’s name was Yuḇal. He was the father of all those
who play the lyre and flute.
Gen 4:22 As for Tsillah, she also bore Tuḇal-Qayin, a smith of all kinds of
tools in bronze and iron. And the sister of Tuḇal-Qayin was Na‛amah.
Gen 4:23 And Lemeḵ said to his wives, “Aḏah and Tsillah, hear my voice!
Wives of Lemeḵ, listen to my words! For I have killed a man for wounding
me, even a young man for hurting me.
Gen 4:24 “For Qayin is avenged sevenfold, and Lemeḵ seventy-sevenfold.”
Gen 4:25 And Aḏam knew his wife again, and she bore a son and called his
name Shĕth, “For Elohim has appointed me another seed instead of Heḇel,
because Qayin had slain him.”
Gen 4:26 And to Shĕth, to him also a son was born. And he called his name
Enosh. Then it was begun to call on the Name of יהוה.