Matthew 01:21 - And she will give birth to a son, and you shall call his name Jesus, for he will save his people from their sins.”

Merry Christmas for he will save his people from their sins,


J. Clontz – Editor of The Comprehensive New Testament

Do you know the Old Testament verses that foreshadow the gifts of the wise men in Matthew 2:11?

Matthew 2:11 “On coming into the house, they saw the child with his mother Mary, and they fell down and worshipped him. Then they opened their treasures and presented him with gifts of gold, and frankincense, and myrrh.”


The cross references below are based on the cross reference index in The Comprehensive New Testament:

She added, "We have both straw and provender enough, and room to lodge in." The man bowed his head and worshiped the LORD, (Genesis 24:25-26 RSV)…When Abraham's servant heard their words, he bowed himself to the earth before the LORD. And the servant brought forth jewelry of silver and of gold, and raiment, and gave them to Rebekah; he also gave to her brother and to her mother costly ornaments. (Genesis 24:52-53 RSV)

May the kings of Tarshish and of the isles render him tribute, may the kings of Sheba and Seba bring gifts! May all kings fall down before him, all nations serve him! For he delivers the needy when he calls, the poor and him who has no helper. He has pity on the weak and the needy, and saves the lives of the needy. From oppression and violence he redeems their life; and precious is their blood in his sight. Long may he live, may gold of Sheba be given to him! May prayer be made for him continually, and blessings invoked for him all the day! (Psalms 72:10-15 RSV)

Arise, shine; for your light has come, and the glory of the LORD has risen upon you. For behold, darkness shall cover the earth, and thick darkness the peoples; but the LORD will arise upon you, and his glory will be seen upon you. And nations shall come to your light, and kings to the brightness of your rising. Lift up your eyes round about, and see; they all gather together, they come to you; your sons shall come from far, and your daughters shall be carried in the arms. Then you shall see and be radiant, your heart shall thrill and rejoice; because the abundance of the sea shall be turned to you, the wealth of the nations shall come to you. A multitude of camels shall cover you, the young camels of Midian and Ephah; all those from Sheba shall come. They shall bring gold and frankincense, and shall proclaim the praise of the LORD. (Isaiah 60:1-6 RSV)

Merry Christmas,

J. Clontz - Editor
The Comprehensive New Testament [Kindle Edition]
The Gospels in Perfect Harmony [Kindle Edition]
The Passion The Poetry of God [Kindle Edition]

Matthew 2:11 “On coming into the house, they saw the child with his mother Mary, and they fell down and worshipped him. Then they opened their treasures and presented him with gifts of gold, and frankincense, and myrrh.”

Following in the footsteps of the wise men, we are our opening our treasures to the body of Christ this Christmas - 2013.




Merry Christmas,



J. Clontz - Editor

The Comprehensive New Testament [Kindle Edition]

The Gospels in Perfect Harmony [Kindle Edition]

The Passion The Poetry of God [Kindle Edition]

The Story of the Christian Fish Symbol - Matthew 16:01-04 and Luke 23:45

In Matthew 16:1-4, the Sadducees and Pharisees ask for a sign from Heaven. Jesus responds, “…no sign shall be given to it except the sign of Jonah.” Did Jesus give the Sadducees and Pharisees a sign from Heaven? Did you know that during the crucifixion the shape of the fish that swallowed Jonah miraculously appeared in the Heavens?

According to Luke 23:45, “the sun failed” or “eclipsed” during the crucifixion. As everyone knows Jesus was crucified at Passover. Passover occurs during a full moon. What many people don’t know is that the moon is on the wrong side of the earth for a natural solar eclipse to occur during a full moon. The eclipse of the sun during the crucifixion occurred supernaturally. So what does this have to do with the sign of Jonah appearing in the Heavens? The area where two circles overlap was referred to by ancient mathematicians as “the fish.” If you look at the diagram below you can clearly see the Christian Fish Symbol where the circles overlap.

The sign of Jonah appeared from Heaven as requested by the Sadducees and Pharisees. They didn’t see it – I hope you do.


J. Clontz – Editor of The Comprehensive New Testament

You Know Neither the Day nor the Hour

In Matthew 25:01-13, Jesus creates a poem about the second coming of the Messiah. Several of the words in the passage are puns for the Hebrew word “Messiah” (משיח) - “Heaven” (שמים), “Five” (חמשה), “Oil” (שמן), “Heard” (נשמע). In case you ever wondered why Jesus chose the number five in this passage instead of two, three, or four - the Hebrew word for “Five” {“Five” (חמשה)} is part of the wordplays in the poem. Below are the wordplay groups in the poem:

“Kingdom” (מלכות)
“Virgins” (בתולות)
“Wise” (וחכמות)
“Foolish” (כסילות)
“Buy” (לקנות)
“Preparedness” (והמוכנות)

“Heaven” (שמים)
“Five” (חמשה)
“Oil” (שמן)
“Heard” (נשמע)

“Delayed” (ויתמהמה)
“Lingered” (נתמהמהו)

“Gate” (השער)
“Hour” (והשעה)

J. Clontz – Editor of The Comprehensive New Testament

You Can’t Take It With You.

In Matthew 25:18, there is a wordplay between “Buried” (ויטמון) and “Money” (ממון).


25:18 But he who had received the one talent went and dug in the ground {“Buried” (ויטמון)}, and hid his master’s money {“Money” (ממון)}.

J. Clontz - Editor of The Comprehensive New Testament

Evildoers Destined for a Fall.

In Matthew 07:23-27, there is a wordplay between the words “evildoers” and “fall.”


Evildoers {“Workers” (פועלי)}
Fall {“Fall” (יפול)}

23 And then will I declare to them, ‘I never knew you. Depart from me, you evildoers {“Workers” (פועלי)}!’ 24 “Therefore everyone who hears these words of mine and does them will be like a wise man {“Wise man” (חכם)} who built {“Built” (בנה)} his house on the rock. 25 And the rain fell, and the floods came, and the winds blew and beat upon that house, but it did not fall {“Fall” (יפול)}, because it had been founded on the rock {“Stone” (אבן)}. 26 And every one who hears these words of mine and does not do them will be like a foolish man who built his house upon the sand. 27 And the rain descended, the floods came, and the winds blew and beat against that house, and it fell. And great was its fall {“Fall” (מפלה)}.”

J. Clontz – Editor of The Comprehensive New Testament

Luke 02:15-17 Have You Seen the Light?

Did you know that the Hebrew word for “Manger” (אֲוֵרָה) also means “Light?” In Hebrew, Luke 2:15-17 contains a wordplay between the words “See” (ותראה), “Seen” (ראו), and “Manger” (אֲוֵרָה).


J. Clontz - Editor of the Comprehensive New Testament

Luke 01:46-56 Mary creates a Poem about the Lord.

http://youtu.be/vyPwXv8K0xI
Back translating Mary’s words into Hebrew reveals a complex Hebrew poem involving two wordplays. The first wordplay involves the Hebrew letters that form the “R”, “D”, “B” and “T” sounds. The second wordplay involves the words “Spirit” (רוחי), “Fear” (יראיו), and “Show” (הראה) which is a well known Hebrew wordplay that also appears in four passages in Matthew including the Nativity passage. Below is a list of the words used in the Poem:


48 “Servant” (ממשרתו)
48 “Generations” (דורות)
48 “Blessed” (ברוך)
49 “Mighty” (אדיר)
49 “Things” (דברים)
50 “Generations” (דורות)
50 “Generations” (דורות)
52 “Mighty” (אדיר)
53 “Things” (דברים)
54 “Servant” (למשרתו)
55 “Spoke” (דיבר)

47 “Spirit” (רוחי)
50 “Fear” (יראיו)
51 “Show” (הראה)

J. Clontz – Editor of the Comprehensive New Testament

Luke 01:39-45 Elizabeth Welcomes Mary and her Unborn Child

http://youtu.be/OEy1-o1GVYA


In this passage, Elizabeth is noted as the first person in the New Testament who is filled with the Holy Spirit. Back translating Elizabeth’s words into Hebrew reveals a complex poem based on the Hebrew letters that form the “B” and “R” sounds. The Hebrew word for “blessed” also means "welcome." Below is a list of the words used in the Poem:
40 Greeted (וברך)
41 Greeting (ברכה)
41Womb (ברחמה)
41 Spirit (ברוח)
42 Blessed (ברוך)
42 Among (בקרב)
42 Blessed or Welcome (וברוך)
42 Fruit (פרי)
44 As soon or once (ברגע)
44 Greeting (ברכה)
44 Womb (ברחם)
45 Blessed or Welcome (וברוך)
45 Spoken (שדבר)
48 Blessed (ברוך)

J. Clontz – Editor of the Comprehensive New Testament

Matthew 01:18-02:23 has a wordplay between “Jesus” (ישוע), “Save” (יושיע), “Name” (שמו).

This section of Matthew also employs the wordplay “Appeared” (נראה), “Fear” (תירא), “Saw” (ראו) which is used in several other passages in Matthew including the Transfiguration and The Parable of the Wicked Husbandmen and the Vineyard. Some of the more interesting wordplays are listed below:


“Jesus” ישוע
“Save” יושיע
“Name” שמו

“Betrothed” ארוסה
“Bind” לאוסרה

“Want” רצה
“Conceiving” הרה

“Appeared” נראה
“Fear” תירא

“People” עמי
“Sins” מעונותם
“Virgin” העלמה
“Emmanuel” עמנואל
“God With Us” אלקים עמנו

“Herod” הורודוס
“Kill” להרוג

“Jeremiah” ירמיה
“Rama” רמה
“Bitterness” תמרורים

“Hastened or Urged” זרזהו
“Nazarith” נאזרית
“Called” הנקראת
“Nazareth” נאזרת

J. Clontz – Editor of the Comprehensive New Testament

Matthew 24:01-15 Jesus Makes a Poem about False Prophets

In Matthew 24:1-15 Jesus makes a poem using two main wordplays that connect in the words “false prophets.” Two other wordplays also appear as part of the poem.

“Buildings” בניני
“Stone” אבנ
“Prophets” נביאי
“Prophet” נביא
“Understand” יבין

“Will Rise Up” ויקום
“Earthquake” במקומות
“Suffering” המכאובות
“False” ויקומו
“Place” במקום

“The Many” הרבים את
“Multiplies” תרבה
“Love of Many” רבים אהבת

“Wickedness” הרשעות
“Saved” יושע

24:1 Jesus left the temple, and was going away when his disciples came to point out to him the buildings {“Buildings” (בניני)} of the temple. 2 But he answered them, “You see all these things, do you not? Truly, I say to you, not one stone {“Stone” (אבנ)} here can be left upon another, that will not be thrown down.” 3 Now as he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will this be? And what will be the sign of your coming, and of the end of the age?” 4 And Jesus answered them: “Take heed that no one deceives you. 5 For many will come in my name, saying, ‘I am the Christ,’ and will deceive many. 6 And you will hear of wars and rumors of wars. See that you are not alarmed; for these things must come to pass, but the end is not yet. 7 For nation will rise {“Will Rise Up” (ויקום)} against nation, and kingdom against kingdom, and there will be famines and earthquakes {“Earthquake” (במקומות)} in various places. 8 All these are the beginning of birth pains {“Suffering” (המכאובות)}. 9 Then they will deliver you up to tribulation, and put you to death; and you will be hated by all nations for my name’s sake. 10 And then many will fall away, and will betray one another, and hate one another. 11 And many false {“False” (ויקומו)} prophets {“Prophets” (נביאי)} will rise up and deceive many {“The Many” (הרבים את)}. 12 And because wickedness {“Wickedness” (הרשעות)} will increase {“Multiplies” (תרבה)}, the love of most {“Love of Many” (רבים אהבת)} will grow cold. 13 But he who endures to the end will be saved {“Saved” (יושע)}. 14 And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come. 15 “So when you see standing in the holy place {“Place” (במקום)} ‘the abomination of desolation,’ spoken of by the prophet {“Prophet” (נביא)} Daniel (let the reader understand {“Understand” (יבין)}).

J. Clontz – Editor of the Comprehensive New Testament

http://youtu.be/m2qh1lbMy-c

Matthew 23:29-39 Jesus Makes a Poem about the Prophets

In Matthew 23:29-39, Jesus makes a Hebrew poem using the words “You Build” (שתבנו), “Prophets” (נביאים), “Sons” (שבנים), “Stone” (אבנ). These words are used in the gospel of Matthew in ten different poems including The Dialogue of John the Baptist, The Temptation, The Sermon on the Mount, The Confession of Peter, The Olivet Discourse, Crucifixion and Resurrection. The poems using these words appear throughout Matthew linking both narrative and sayings into a unified text built on a central poetic theme.
“You Build” שתבנו
“Prophets” נביאים
“Sons” שבנים
“Prophets” נביאים
“Prophets” נביאים
“Prophets” נביאים
“Stone” אבנ
“Sons” בניך

Matthew 23:29 “Woe to you, scribes and Pharisees, hypocrites! For you build {“You Build” (שתבנו)} the tombs of the prophets {“Prophets” (נביאים)} and adorn the monuments of the righteous, 30 And you say, ‘If we had lived in the days of our forefathers, we would not have taken part with them in shedding the blood of the prophets {“Prophets” (נביאים)}.’ 31 Thus you witness against yourselves, that you are sons {“Sons” (שבנים)} of those who murdered the prophets {“Prophets” (נביאים)}. 32 Fill up, then, the measure of your fathers. 33 You serpents! You brood of vipers, how are you to escape being sentenced to hell? 34 Therefore I send you prophets {“Prophets” (נביאים)} and wise men and scribes. Some of them you will kill and crucify, and some you will scourge in your synagogues and persecute from town to town, 35 that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar. 36 Truly, I say to you, all this will come upon this generation. 37 “O Jerusalem, Jerusalem, you who kill the prophets {“Prophets” (נביאים)} and stone {“Stone” (אבנ)} those who are sent to you! How often I have longed to gather your children {“Sons” (בניך)} together, as a hen gathers her chicks under her wings, but you were not willing! 38 Behold, your house is left to you desolate. 39 For I tell you, you will never see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’”

J. Clontz – Editor of the Comprehensive New Testament

Matthew 23:27-28 Jesus Makes a Poem about Filthy Hypocrites

In Matthew 23:27-28 Jesus creates a poem out of two wordplays.

“Hypocrites” החנפים
“Filthy” מטונפים

“Sepulcher” קבר
“Within” קרב

Matthew 23:27 Woe to you, scribes and Pharisees, hypocrites {“Hypocrites” (החנפים)}! For you are like whitewashed tombs {“Sepulcher” (קבר)} which outwardly appear beautiful, but inside they are full of dead men’s bones and all uncleanness {“Filthy” (מטונפים)}. 28 Even so you also outwardly appear righteous to men, but inside {“Within” (קרב)} you are full of hypocrisy and lawlessness.

J. Clontz – Editor of The Comprehensive New Testament

Matthew 21:33-45 Jesus Makes a Marvelous Poem

In Matthew 21:33-45, Jesus makes an incredibly complex poem using six interwoven wordplays. This parable is one of the most poetically complex passages in the gospel of Matthew and is on a par with the Sermon on the Mount, the Olivet Discourse, and the Passion.

33 “Built” ויבן
35 “Stone” אבן
37 “Son” בנו
37 “Son” בנו
38 “Son” בנו
42 “Stone” אבן
42 “Builders” הבונים
42 “In Our Eyes” בעינינו
44 “Stone” אבן
46 “Prophet” נביא

43 “Bearing Fruit” פרי עשו
45 “Pharisees” פרושים

37 “Honor” יראו
38 “Saw” ויראו
46 “Feared” ויראו

43 “Kingdom” מלכות
43 “Off you” מעליכם

41 “Wicked” הרעים
41 “Misery” ברעה

42 “Corner or Pinnacle” פנה
42 “Marvel” נפלאת
44 “Falling” והנופל
44 “Falls” יפול

Matthew 21:33 “Hear another parable: there was a landowner who planted a vineyard and set a hedge around it, dug a wine press in it and built {“Built” (ויבן)} a tower. And he leased it to vine dressers and went into a far country. 34 When the harvest time drew near, he sent his servants to the tenants, to get his fruit. 35 And the tenants took his servants, beat one, killed one, and stoned {“Stone” (אבן)} another. 36 Again he sent other servants, more than the first, and they did the same to them. 37 Last of all, he sent his son {“Son” (בנו)} to them saying, ‘They will respect {“Honor” (יראו)} my son {“Son” (בנו)},’ 38 But when the tenants saw {“Saw” (ויראו)} the son {“Son” (בנו)}, they said to themselves, ‘This is the heir. Come, let us kill him and have his inheritance.’ 39 So they took him and cast him out of the vineyard and killed him. 40 Therefore, when the owner of the vineyard comes, what will he do to those tenants?” 41 They said to him, “He will put those wretches {“Wicked” (הרעים)} to a miserable {“Misery” (ברעה)} death, and lease the vineyard to other tenants who will give him the fruits in their seasons.” 42 Jesus said to them, “Have you never read in the Scriptures:
‘The stone {“Stone” (אבן)} which the builders {“Builders” (הבונים)} rejected
has become the chief cornerstone {“Corner or Pinnacle” (פנה)}.
This was the Lord’s doing,
and it is marvelous {“Marvel” (נפלאת)} in our eyes’ {“In Our Eyes” (בעינינו)}?
43 “Therefore I tell you, the kingdom {“Kingdom” (מלכות)} of God will be taken away from you {“Off you” (מעליכם)} and given to a nation bearing the fruits {“Bearing Fruit” (פרי עשו)} of it. 44 [And he who falls {“Falling” (והנופל)} on this stone {“Stone” (אבן)} will be broken to pieces. But on whomever it falls {“Falls” (יפול)}, it will crush him.]”
45 When the chief priests and the Pharisees {“Pharisees” (פרושים)} heard his parables, they perceived that he was speaking about them. 46 But when they tried to arrest him, they feared {“Feared” (ויראו)} the multitudes, because they held him to be a prophet {“Prophet” (נביא)}.

J. Clontz – Editor of The Comprehensive New Testament

Matthew 18:08-09 Jesus Makes a Poem about the Causes of Sin

In Matthew 18:08-09, Jesus makes a poem using wordplay with the terms “Offend” and “Dispose.”


“Offend or Stumble” תכשילך
“Dispose” ותשליכה

Matthew 18:8 And if your hand or your foot causes you to sin {“Offend or Stumble” (תכשילך)}, cut it off and throw {“Dispose” (ותשליכה)} it away. It is better for you to enter life maimed or lame than with two hands or two feet to be thrown into the eternal fire. 9 And if your eye causes you to sin {“Offend or Stumble” (תכשילך)}, pluck it out and throw {“Dispose” (ותשליכה)} it away.

J. Clontz – Editor of The Comprehensive New Testament

Matthew 11:07-12 Jesus Makes a Poem about Kings

In Matthew 11:07-12, Jesus creates a poem with two wordplays.
The first wordplay involves the terms “Cast About,” “King,” “Messenger,” and “Kingdom.” This wordplay symbolizes the contrast between kings and John the Baptist – the messenger. The terms “King” and “Messenger” are spelled similarly, however, Jesus emphasizes that even though they are spelled similarly the “Messenger” of the kingdom of Heaven is greater than an earthly “King.”
The second wordplay involves the terms “Noble” and “Greater.” This wordplay emphasizes that John is greater than those who wear noble clothes.

“Cast About” (מושלכת)
“King” (המלכים)
“Messenger” (מלאכי)
“Kingdom” (מלכות)

“Noble” (בגדים)
“Greater” (גדול)

7 As they went away, Jesus began to speak to the crowds concerning John: “What did you go out into the wilderness to see? A reed shaken {“Cast About” (מושלכת)} by the wind? 8 But what did you go out to see? A man in dainty {“Noble” (בגדים)} clothes? Indeed, those who wear dainty clothes are in kings’ {“King” (המלכים)} houses. 9 Then what did you go out to see? A prophet? Yes, I tell you, and more {“Greater” (גדול)} than a prophet. 10 This is he of whom it is written:
‘Behold, I send my messenger {“Messenger” (מלאכי)} before your face,
who will prepare your way before you.’
11 Truly, I say to you, among those born of women there has not risen one greater {“Greater” (גדול)} than John the Baptist. Yet he who is least in the kingdom {“Kingdom” (מלכות)} of heaven is greater than he. 12 From the days of John the Baptist until now the kingdom {“Kingdom” (מלכות)} of heaven has suffered violence, and men of violence take it by force.
J. Clontz – The Comprehensive New Testament

Matthew 5:15-16 Jesus Creates an Enlightening Poem

In Matthew 5:15-16, Jesus creates a poem using two wordplays. The first wordplay involves the words “Lamp,” “Hidden,” and “Lampstand.” The wordplay involves adding letters to the word “Lamp” to create the word “Hidden.” Then Jesus offers an alternative by adding letters to the word “Lamp” to create the word “Lampstand.” The second wordplay involves the words “Place,” “Actions,” “Praised” and “Heaven.” The second wordplay symbolizes the connection between earth and heaven.


“Lamp” (נר)
“Hidden” (נסתר)
“Lampstand” (המנורה)

“Place” (משימימ)
“Actions” (מעשיכם)
“Praised” (המשובחות)
“Heaven” (שבשמים)

15 Nor do they light a lamp {“Lamp” (נר)} and put it under a basket {“Hidden” (נסתר)}, but {“Place” (משימימ)} on a stand {“Lampstand” (המנורה)}. And it gives light to all in the house. 16 Let your light so shine before men, that they may see your good works {“Actions” (מעשיכם)} and {“Praised” (המשובחות)} glorify your Father in heaven {“Heaven” (שבשמים)}.

J. Clontz – Editor of The Comprehensive New Testament

http://youtu.be/0WU08f0NH9k

Matthew 06:05-08 Jesus Makes a Poem about Prayer

In Matthew 06:05-08, Jesus makes a poem that uses four different wordplays that contrast the right way and the wrong way to pray. Jesus contrasts praying in the synagogue versus praying in secret. He contrasts the results for the way that hypocrites pray versus the result for praying correctly. He contrasts praying by multiplying words and not praying with a multitude of words. He contrasts what heretics think versus what the Father in Heaven knows.


In the wordplay concerning “Multiply Words,” the two words “Multiply” and “Words” form a pun. Given the similarity of the two words the sound produced is tantric in nature.

“Synagogues” (כנסיות)
“Secret” (בסתר)

“Already” (שכבר)
“Reward” (שכרם)
“Couch” (משכב)
“When” (כאשר)

“Multiply Words” (דברים תרבו)
“Multitude of Words” (דברים שברוב)

“Heretics who Think” (חושבים שהמינים)
“Father in Heaven” (שבשמים שאביכם)

Matthew 5:5 “And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues {“Synagogues” (כנסיות)} and on the street corners, that they may be seen by men. Truly, I say to you, they have {“Already” (שכבר)} received their reward {“Reward” (שכרם)}. 6 But when you pray, go into your room {“Couch” (משכב)}, shut the door and pray to your Father, who is in secret {“Secret” (בסתר)}. And your Father, who sees in secret {“Secret” (בסתר)}, will reward you. 7 And when {“When” (כאשר)} you pray, do not use empty repetitions {“Multiply Words” (דברים תרבו)} as the Gentiles do. For they think {“Heretics who Think” (חושבים שהמינים)} that they will be heard for their many words {“Multitude of Words” (דברים שברוב)}. 8 Do not be like them, for your Father {“Father in Heaven” (שבשמים שאביכם)} knows what you need before you ask him.

J. Clontz – Editor of The Comprehensive New Testament

Matthew 06:09-15 The Lord’s Poem – the Poetry of Jesus

The Lord’s prayer is a poem that contains wordplay between the words “Kingdom” (מלכותך), “Bread” (לחם), “Forgive” (מחול), “Sinners” (לחוטאים).

“Kingdom” מלכותך
“Bread” לחם
“Forgive” מחול
“Sinners” לחוטאים
“From” מכל
“Them” להם
“You” לכם

Our Father in heaven,
hallowed be your name.
10 Your kingdom come.
Your will be done
on earth as it is in heaven.
11 Give us this day our daily bread {“Bread” (לחם)}.
12 And forgive {“Forgive” (מחול)} us our debts,
as we also have forgiven {“Forgive” (מחול)} our debtors {“Sinners” (לחוטאים)}.
13 And lead us not into temptation,
but deliver us from {“From” (מכל)} the evil one.’
14 For if you forgive {“Forgive” (מחול)} men their trespasses, your heavenly Father will also forgive {“Forgive” (מחול)} you. 15 But if you do not forgive {“Forgive” (מחול)} men {“Them” (להם)}, neither will your Father forgive {“Forgive” (מחול)} {“You” (לכם)} {“Your” (לכם)} your trespasses.

J. Clontz – Editor of the Comprehensive New Testament

Matthew 06:03-04 Jesus Makes a Pun about Charity

In Matthew 06:03-04, Jesus makes a Hebrew pun with the words “doing” and “your gift.”

“Doing” ימינן
“Your Gift” מתנן

Matthew 6:3 But when you give to the needy, do not let your left hand know what your right hand is doing {“Doing” (ימינן)}, 4 so that your charitable deed {“Your Gift” (מתנן)} may be in secret. And your Father, who sees in secret, will reward you.

J. Clontz – Editor of the Comprehensive New Testament

Matthew 05:20-26 Jesus Creates a Poem about Judgment and Money

In Matthew 05:20-26, Jesus creates a Hebrew poem about judgment and money. The poem has three wordplays. Two of the wordplays hinge on the word for “Piece of Money.”

“Companion” חבירו
“Calls” יקרא
“Calls” יקרא
“Offer” קריב
“Companion” חבירו
“Companion” תברך
“Offer” קריב
“Gift” קרבנ

“Judgment” משפט
“Judgment” למשפט
“Judgment” במשפט
“Fool” שוטה
“Judge” השופט
“Judge” השופט
“Piece of Money” פרוטה

“Pharisees” הפרושים
“Piece of Money” פרוטה

Matthew 5:20 For I tell you, that unless your righteousness exceeds that of the scribes and Pharisees {“Pharisees” (הפרושים)}, you will by no means enter the kingdom of heaven. 21 “You have heard that it was said to those of old, ‘You shall not murder,’ and whoever murders will be liable to judgment {“Judgment” (משפט)}. 22 But I say to you that anyone who is angry with his brother {“Companion” (חבירו)} shall be subject to judgment {“Judgment” (למשפט)}. And whoever says {“Calls” (יקרא)} to his brother, ‘Raca,’ shall be in danger {“Judgment” (במשפט)} of the council. But whoever says {“Calls” (יקרא)}, ‘You fool!’ {“Fool” (שוטה)} shall be in danger of the fire of hell. 23 Therefore, if you are offering {“Offer” (קריב)} your gift at the altar and there remember that your brother {“Companion” (חבירו)} has something against you, 24 leave your gift there before the altar, and go. First be reconciled to your brother {“Companion” (תברך)}; and then come and offer {“Offer” (קריב)} your gift {“Gift” (קרבנ)}. 25 Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge {“Judge” (השופט)}, the judge {“Judge” (השופט)} to the officer, and you be thrown into prison. 26 Truly, I say to you, you will never get out till you have paid the last penny {“Piece of Money” (פרוטה)}.

J. Clontz – Editor of the Comprehensive New Testament

Matthew 05:03-20 Jesus made a Hebrew poem

In Matthew 05:03-20, Jesus made a Hebrew poem using wordplay between the word “Blessed” and the following words and phrases:


“Blessed” אשרי
"Are the Poor or Humble in Spirit" רוח שפלי
“Shall Inherit” ירשו
“Shall See” יראו
“Shall be Called” יקראו
“Are you When” כאשר
“He who Shall” ואשר
“Teach” אשר
“Pharisees” הפרושים

3 “Blessed {“Blessed” (אשרי)} are the poor in spirit {“Poor [or humble] in spirit” (רוח שפלי)}, for theirs is the kingdom of heaven.
4 Blessed {“Blessed” (אשרי)} are those who mourn,
for they shall be comforted.
5 Blessed {“Blessed” (אשרי)} are the meek,
for they shall inherit {“Shall inherit” (ירשו)}the earth.
6 Blessed {“Blessed” (אשרי)} are those who hunger and thirst for righteousness,
for they shall be filled.
7 Blessed {“Blessed” (אשרי)} are the merciful,
for they shall obtain mercy.
8 Blessed {“Blessed” (אשרי)} are the pure in heart,
for they shall see {“Shall see” (יראו)} God.
9 Blessed {“Blessed” (אשרי)} are the peacemakers,
for they shall be called {“Shall be called” (יקראו)} sons of God.
10 Blessed {“Blessed” (אשרי)} are those who are persecuted for righteousness’ sake,
for theirs is the kingdom of heaven.

11 Blessed {“Blessed” (אשרי)} are you when {“Are you when” (כאשר)} they revile you and persecute you, and say all kinds of evil against you [falsely] for my sake. 12 Rejoice and be glad, for great is your reward in heaven, for so they persecuted the prophets who were before you. 13 “You are the salt of the earth. But if the salt should lose its taste, how shall it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men. 14 You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do they light a lamp and put it under a basket, but on a stand. And it gives light to all in the house. 16 Let your light so shine before men, that they may see your good works and glorify your Father in heaven. 17 “Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them but to fulfill them. 18 For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will by any means pass from the Law until all is accomplished. 19 Whoever then {“He who shall” (ואשר)} breaks one of the least of these commandments and teaches {“Teach” (אשר)} men so, shall be called least in the kingdom of heaven. But he who does them and teaches {“Teach” (אשר)} them shall be called great in the kingdom of heaven. 20 For I tell you, that unless your righteousness exceeds that of the scribes and Pharisees {“Pharisees” (הפרושים)}, you will by no means enter the kingdom of heaven.

J. Clontz – Editor of the Comprehensive New Testament



http://youtu.be/zkC0LWosXO8

Matthew 17:20 Jesus made a Poem about Faith and Belief

In Matthew 17:20 Jesus made a poem in Hebrew using the words “faith,” “truly,” “believe,” and “boast.” The poem keys on two wordplays that both involve the word “believe.”

“Faith” אמונתכם
“Truly” אמן
“Believe” תאמינו

“Believe” תאמינו
“Boast” תאםרו

Matthew 17:20 So he said to them, “Because of your little faith {“Faith” (אמונתכם)}. For truly {“Truly” (אמן)}, I say to you, if you have faith {“Believe” (תאמינו)} as a grain of mustard seed, you will say {“Boast” (תאםרו)} to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible to you.” [Matthew 17:20 The Passion: The Poetry of God]

J. Clontz – Editor of the Comprehensive New Testament

Matthew 13:47 Jesus makes a pun with the words Kingdom and Casting

In Matthew 13:47 Jesus creates a pun with the Hebrew words for “kingdom” and “casting.” The pun actually occurs earlier in the narrative in Matthew 4:17-18 where the pun connects two events together.

“Kingdom” שמלכות
“Casting” משליכים

Matthew 13:47 “Again, the kingdom {“kingdom” (שמלכות)} of heaven is like a net that was thrown {“casting” (משליכים)} into the sea and gathered fish of every kind;

Matthew 4:17 From that time Jesus began to preach and say, “Repent, for the kingdom {“Kingdom” (שמלכות)} of heaven is at hand.” 18 As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting {“Casting” (משליכים)} a net into the sea; for they were fishermen.

J. Clontz – Editor of the Comprehensive New Testament

Matthew 15:32-37 - Jesus creates a poem with 4000 people.

In Matthew 15:32-37, Jesus creates a Hebrew poem using the following words:

15:33 “Satisfy” לשביע

15:34 “Seven” שבעה

15:35 “Grass” העשבים

15:36 “Seven” השבעה

15:36 “Broke them” וישברם

15:37 “Satisfied” וישבעו

15:37 “Seven” שבעה

Matthew 15:32 Now Jesus called his disciples to him and said, “I have compassion on the multitude, because they have already been with me three days and have nothing to eat. And I do not want to send them away hungry, lest they faint on the way.” 33 Then the disciples said to him, “Where could we get enough bread in the wilderness to feed {“Satisfy” (לשביע)} such a great crowd?” 34 And Jesus said to them, “How many loaves do you have?” They said, “Seven {“Seven” (שבעה)}, and a few small fish.” 35 He told the crowd to sit down on the ground {“Grass” (העשבים)}. 36 He took the seven {“Seven” (השבעה)} loaves and the fish, and having given thanks he broke them {“Broke them” (וישברם)} and gave them to the disciples. And the disciples gave them to the crowds. 37 And they all ate and were satisfied {“Satisfied” (וישבעו)}. And they took up seven {“Seven” (שבעה)} baskets full of the broken pieces that were left over.

J. Clontz – Editor of the Comprehensive New Testament

Matthew 03:07-08, 12:24, 33, 43-45 Bear Fruit – a Poem by Jesus and John the Baptist

In Matthew 3:7-8 John tells the Pharisees to bear fruit. John makes a pun on the term “Pharisees” and “bearing fruit.” Jesus uses the same pun in Matthew 12:24, 33 and 21:43-45. In Matthew 21:43-45 (The Olivet Discourse), the Pharisees inability to bear fruit has consequences for the entire nation similar to Matthew 24:12-32.

“Pharisees” הפרושים
“Bear Fruit” פרי עשו

3:7 But when he saw many of the Pharisees {“Pharisees” (הפרושים)} and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit {“Bear Fruit” (פרי עשו)} worthy of repentance. 9 And do not think to say to yourselves, ‘We have Abraham as our father.’

12:24 But when the Pharisees {“Pharisees” (הפרושים)} heard this they said, “It is only by Beelzebul, the prince of demons, that this fellow drives out demons.” 12:33 “Either make the tree good, and its fruit good {“Produce the Fruit” (פרי עשו)}; or make the tree bad, and its fruit bad; for a tree is known by its fruit.

21: 43 “Therefore I tell you, the kingdom of God will be taken away from you and given to a nation bearing the fruits {“Bearing Fruit” (פרי עשו)} of it. 44 [And he who falls on this stone will be broken to pieces. But on whomever it falls, it will crush him.]” 45 When the chief priests and the Pharisees {“Pharisees” (פרושים)} heard his parables, they perceived that he was speaking about them. [Matthew 3:7-9, 12:24, 12:33, 21:43-45 The Passion: The Poetry of God]

J. Clontz – Editor of the Comprehensive New Testament

http://youtu.be/ZY7woHrLTgU

Matthew 24:12-34 The End of the World – A Poem by Jesus

In the Olivet Discourse, Jesus creates a poem about the end of the world. The poem is based on a rhyme between the Hebrew words “The End” and “Summer or Summer Fruit.” Jesus is expounding on a poem in Amos 8:1-2 that uses the same rhyme and the same theme. However, he adds an additional rhyme that involves “Wickedness,” “Saved,” “Gates,” and “Shall be done.” The words “Saved” and “Wickedness” use many of the same letters but the letters are prioritized differently. Almost as if they were symbolizing that it is how everything is prioritized that is the difference between “Saved” and “Wickedness.”

“The End” קץ
“Summer Fruit” קיץ

“Wickedness” הרשעות
“Saved” יושע
“Gates” לשערים
“Shall be done” יהיו עשוים

8:1 “Thus the Lord GOD showed me: behold, a basket of summer fruit {“Summer Fruit” (קיץ)}. 2 And he said, "Amos, what do you see?" And I said, "A basket of summer fruit {“Summer Fruit” (קיץ)}." Then the LORD said to me, "The end {“The End” (קץ)} has come upon my people Israel; I will never again pass by them.” [Amos 8:1-2 RSV]

24:12 And because wickedness {“Wickedness” (הרשעות)} will increase, the love of most will grow cold. 13 But he who endures to the end {“The End” (קץ)} will be saved {“Saved” (יושע)}. 14 And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end {“The End” (קץ)} will come.

24:32 “Now learn this lesson from the fig tree: as soon as its branch becomes tender and puts forth its leaves, you know that summer {“Summer” (קיץ) or “Summer Fruit” (קיץ)} is near. 33 So also, when you see all these things, you know that it is near, right at the door {“Gates” (לשערים)}. 34 Truly, I tell you that this generation will by no means pass away till all these things take place {“Shall be done” (יהיו עשוים)}.
[The Gospel of Matthew: A Poetic Analysis]

Dr. J. Clontz, Aidan University – Editor of the Comprehensive New Testament

Matthew 21:19 The Quarrel with the Fig Tree – a Living Poem by Jesus

Have you ever wondered why Jesus went to so much effort to find “grounds for quarreling” with the fig tree in Matthew 21:19? It just so happens that the Hebrew word for fig tree is spelled the same as the Hebrew word used in Judges 14:4 for “occasion [ground of quarrel].” According to Mark 11:13, it wasn’t the season for figs - so the pretense by Jesus is obvious. Jesus uses the double entendre for “fig tree/occasion [ground of quarrel]” as the theme of a poem that includes rhymes for “found” and “come forth” and also “leaves” and “forever.”

“Fig Tree” תאנה
“Occasion [Ground of Quarrel]” תאנה

“Found” מצא
“Come Forth” יצא

“Leaves” העלים
“Forever” לעולם

“18 In the morning, returning to the city, he was hungry. 19 And seeing a fig tree by the road he went to it, and found {“Found” (מצא)} nothing on it but leaves {“Leaves” (העלים)} only. And he said to it, “May no fruit ever come {“Come Forth” (יצא)} from you again {“Forever” (לעולם)}!” And immediately the fig tree withered.” [Matthew 21:18-19 The Gospel of Matthew - a Poetic Analysis]

Dr. J. Clontz, Aidan University – Editor of the Comprehensive New Testament

Matthew 5:9-12 The Poetry of Persecution and the Pursuit of Peace, a Poem by Jesus

Jesus creates a Hebrew poem about persecution in the sermon of the mount using rhymes for:

“Make or Pursue” (רודפי) [the Hebrew reads “Blessed are those who pursue peace”]
“Persecuted” (הנרדפים)
“Persecute” (ירדפו)
“Persecuted” (רדפו)

“Rejoice” (שישו)
“Reward” (ששכרכם)

9 Blessed are the peacemakers {“Make or Pursue” (רודפי)},
for they shall be called sons of God.
10 Blessed are those who are persecuted {“Persecuted” (הנרדפים)} for righteousness’ sake,
for theirs is the kingdom of heaven.
11 Blessed are you when they revile you and persecute {“Persecute” (ירדפו)} you, and say all kinds of evil against you [falsely] for my sake. 12 Rejoice {“Rejoice” (שישו)} and be glad, for great is your reward {“Reward” (ששכרכם)} in heaven, for so they persecuted {“Persecuted” (רדפו)} the prophets who were before you. [The Gospel of Matthew: A Poetic Analysis]

Dr. J. Clontz, Aidan University – Editor of the Comprehensive New Testament

Matthew 05:38-48 - The Poetry of Perfection

Jesus creates a Hebrew poem about perfection in the sermon of the mount using rhymes for:

“Repay” (שלם)
“Perfect” (שלם)

“Love” (אהבו)
“Enemies” (אויביכם)

Matthew 5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 39 But I tell you, do not resist {“Repay” (שלם)} an evil person. But if someone strikes you on [your] right cheek, turn to him the other also. 40 And if someone wants to sue you and take your tunic, let him have your cloak as well. 41 And if someone forces you to go one mile, go with him two miles. 42 Give to him who asks you, and do not refuse him who wants to borrow from you. 43 “You have heard that it was said, ‘You shall love your neighbor’ and hate your enemy. 44 But I say to you, love {“Love” (אהבו)} your enemies {“Enemies” (אויביכם)} and pray for those who persecute you, 45 that you may be sons of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward have you? Do not even the tax collectors do the same? 47 And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 You, therefore, must be perfect {“Perfect” (שלם)}, as your heavenly Father is perfect {“Perfect” (שלם)}. [The Passion: The Poetry of God]
J. Clontz – Editor of the Comprehensive New Testament

Matthew 26:26-29 The Poetry of the Last Supper

At the last supper, Jesus creates a Hebrew poem by rhyming “body” and “vine” and rhyming “atonement” and “fruit.”

Matthew 26:26 Now as they were eating, Jesus took bread, and blessed, and broke it, and, giving it to the disciples, said, “Take, eat; this is my body {“Body” (גופי)}.” 27 Then he took a cup, and gave thanks, and gave it to them, saying, “Drink from it, all of you. 28 For this is my blood of the covenant, which is poured out for many for the forgiveness {“Atonement” (לכפרת)} of sins. 29 From now on, I tell you, I will never drink of this fruit {“Fruit” (פרי)} of the vine {“Vine” (הגפן)} until that day when I drink it new with you in my Father’s kingdom.” [The Passion: The Poetry of God]

Body and Vine are Hebrew puns for each other

“Body” (גופי)
“Vine” (הגפן)

Atonement and Fruit are Hebrew puns for each other

“Atonement” (לכפרת)
“Fruit” (פרי)

J. Clontz – Editor of The Comprehensive New Testament

Matthew 03:07-09 The Poetry of John the Baptist

Did you know that John the Baptist spoke in rhymes? Below are several of the Hebrew rhymes (puns) that appear in the dialogue of John the Baptist:

John 1:26 “John answered them, "I baptize with water; there has stood {“Stood” (עמד)} One among you whom you do not know {“Know” (יודע)}.””

Matthew 3:7-8 “But when he saw many of the Pharisees {“Pharisees” (הפרושים)} and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit {“Bear Fruit” (פרי עשו)} worthy of repentance.”

Matthew 3:9 “And do not think to say to yourselves, ‘We have Abraham as our father.’ For I tell you that God {“God” (אלקים)} is able from these stones {“Stones” (אבן)} to raise {“Raise Up” (להקים)} children {“Sons” (בן)} for Abraham.”

All of these puns will reappear in later portions of the Gospel of Matthew. [Text is from The Passion: The Poetry of God]

J. Clontz - Editor of the Comprehensive New Testament

http://youtu.be/E_djIm-hCo0

Matthew 01:21 Hebrew rhyme involving "Jesus" and "save"

In Hebrew, the name “Jesus” rhymes with “save” and the word “shook.” The rhyme appears twice in Matthew – before his birth and during the crucifixion where the poem ends with the earthquake when the stone was rolled back:

Matthew 1:21 And she will give birth to a son, and you shall call his name Jesus {“Jesus” (ישוע)}, for he will save {“Save” (יושיע)} his people {“People” (עמי)} from their sins {“Sins” (מעונותם)}.” [The Passion: The Poetry of God]

Matthew 27:49 The rest said, “Let him alone. Let us see if Elijah will come to save {“Save” (יושיע)} him.” 50 And Jesus {“Jesus” (ישוע)} cried out again with a loud voice, and yielded up his spirit. 51 And behold, the veil of the temple was torn in two, from top to bottom. And the earth shook {“Shook” (ורעשה)}. [The Passion: The Poetry of God]

Matthew 28:2 And behold, there was a great earthquake {“Shook” (ורעשה)}; for an angel of the Lord descended from heaven, and came and rolled back the stone and sat on it. [The Passion: The Poetry of God]

http://youtu.be/DFcwEQCsvOQ

Luke 07:18-23 Are you the One who is to come?

Have you ever wondered why Jesus gave the response that he did to the disciples of John the Baptist when they asked, “Are you the One who is to come, or shall we look for another?” A passage in the Dead Sea Scrolls parallels the response that Jesus gave. The Dead Sea Scroll community was less than ten miles from where John performed his baptisms. Perhaps John and his disciples were familiar with the passage from the Dead Sea Scrolls that described what the Messiah would do. The comparison below is based on the cross reference notes in the Comprehensive New Testament:


18 Then the disciples of John told him about all these things. And John, calling to him two of his disciples, 19 sent them to the Lord, saying, “Are you the One who is to come, or shall we look for another?” 20 When the men had come to him, they said, “John the Baptist sent us to you, saying, ‘Are you the One who is to come, or shall we look for another?’” 21 In that hour he cured many of their diseases and afflictions and evil spirits, and to many that were blind he gave sight. 22 And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have the good news preached to them. 23 And blessed is he who is not offended because of me.” [Luke 07:18-23 Comprehensive New Testament]

[For the heav]ens and the earth will listen to his Messiah, [and all] that is in them will not turn away from the holy precepts. Be encouraged, you who are seeking the Lord in his service! Will you not, perhaps, encounter the Lord in it, all those who hope in their heart? For the Lord will observe the devout, and call the just by name, and upon the poor he will place his spirit, and the faithful he will renew with his strength. For he will honor the devout upon the throne of eternal royalty, freeing prisoners, giving sight to the blind, straightening out the twisted. Ever shall I cling to those who hope. In his mercy he will jud[ge,] and from no one shall the fruit [of] good [deeds] be delayed, and the Lord will perform marvelous acts such as have not existed, just as he sa[id] for he will heal the badly wounded and will make the dead live, he will proclaim good news to the meek give lavishly [to the need]y, lead the exiled and feed the hungry. [The Dead Sea Scrolls, 4QMessianic Apocalypse (4Q521) Frag. 2 Col. II 1-13]

Mark 07:03-04 Tradition of the Elders

The New Testament refers to Pharisees holding the tradition of the elders. Josephus provides some additional insight into the tradition of the elders in disputes between the Pharisees and other sects. The comparison below is based on the cross reference notes in the Comprehensive New Testament:
3 For the Pharisees and all the Jews do not eat unless they wash their hands with the fist, holding the tradition of the elders. 4 And, from the marketplace, they do not eat unless they dip themselves. And there are many other traditions which they observe, the washing of cups and pitchers and copper vessels [and beds]. [Mark 07:03-04 Comprehensive New Testament]
The Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. And concerning these things it is that great disputes and differences have arisen among them… [Josephus, Antiquities (13.10.6 297)]

Matthew 04:18-22 Fishers of Men

Have you ever wondered why Jesus picked fishermen as some of his disciples? There is a hymn in the Dead Sea Scrolls that appears to indicate that the Messiah would lodge with many fishermen. The comparison below is based on the cross reference notes in the Comprehensive New Testament:


18 As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen. 19 And he said to them, “Follow me, and I will make you fishers of men.” 20 Immediately they left their nets and followed him. 21 Going on from there, he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets. And he called them, 22 and immediately they left the boat and their father, and followed him. [Matthew 4:18-22 Comprehensive New Testament]

You made my lodging with many fishermen, those who spread the net upon the surface of the sea, those who go hunting the sons of iniquity. And there you established me for the judgment, and strengthened in my heart the foundation of truth. The covenant, therefore, for those looking for it. You closed the mouth of the lion cubs, whose teeth are like a sword, whose molars are like a sharpened spear, they are vipers’ venom, all their scheming is to lay waste. They lay in wait for me, but did not open their mouths against me. For you, my God, hid me from the sons of man, concealed your law in me, until the moment of revealing your salvation through me. [The Dead Sea Scrolls, 1QHymns (1QHodayoth [1QH]) Col. XIII 8-12]

Matthew 02:16 - The Killing of the Innocents

Matthew 2:16 is very similar to Josephus, Antiquities (17.7.5 173-174) concerning Herod's behavior shortly before he died [comparison based on the cross reference notes in the Comprehensive New Testament] 

Then Herod, when he saw that he had been tricked by the wise men, was in a furious rage. And he sent and killed all the male children in Bethlehem and in all its region who were two years old or under, according to the time which he had determined from the wise men. [The Comprehensive New Testament - Matthew 2:16]

…He [Herod] grew so choleric, that it brought him to do all things like a madman; and though her were near his death, he contrived the following wicked designs. He commanded that all the principal men of the entire Jewish nation wherever they lived, should be called to him…And now the king was in a wild rage against them all, the innocent as well as those that had afforded him ground for accusations. [Josephus, Antiquities (17.7.5 173-174)]