There was, however, rather more to the removed section of Mark because, in telling the story of Lazarus, the account made it perfectly clear that Jesus and Mary Magdalene were man and wife. The Lazarus story now appears only in the Gospel of John, but contains a strange sequence which has Martha coming from the Lazarus house to greet Jesus, whereas her sister, Mary Magdalene, remains inside until summoned by Jesus. In contrast to this, the original Mark account related that Mary did come out of the house with Martha, but was then chastised by the disciples and sent back indoors to await Jesus's instruction. This was a specific requirement of Judaic law, whereby a wife in ritual mourning was not allowed to emerge from the property until instructed by her husband.

There is a good deal of information outside the Bible to confirm that Jesus and Mary Magdalene were married. But is there anything relevant in the Gospels today - anything which perhaps the editors missed? Indeed there is.

There are seven lists given in the Gospels of the women who were Jesus's regular companions. These lists all include his mother, but in six of these seven lists the first name given (even ahead of Jesus's mother) is that of Mary Magdalene, making it plain that she was, in fact, the First Lady: the Messianic Queen.

But is the marriage itself detailed in the Gospels? Actually, it is. Many have suggested that the wedding at Cana was the marriage of Jesus and Mary Magdalene - but this was not the wedding ceremony as such, being simply the pre-marital betrothal feast. The marriage is defined by the quite separate anointings of Jesus by Mary at Bethany. Chronologically, these anointings (as given in the Gospels) were two-and-a-half years apart.

Readers of the 1st century would have been fully conversant with the two-part ritual of the sacred marriage of a dynastic heir. Jesus, as we know, was a Messiah, which means quite simply an 'Anointed One'. In fact, all anointed senior priests and Davidic kings were Messiahs; Jesus was not unique in this regard. Although not an ordained priest, he gained his right to Messiah status by way of descent from King David and the kingly line, but he did not achieve that status until he was ritually anointed by Mary Magdalene in her capacity as a bridal high priestess.

The word 'Messiah' comes from the Hebrew verb mashiach: 'to anoint', which derives from the Egyptian messeh: 'the holy crocodile'. It was with the fat of the messeh that the Pharaoh's sister-brides anointed their husbands on marriage, and the Egyptian custom sprang from kingly practice in old Mesopotamia. In the Old Testament's Song of Solomon we learn of the bridal anointing of the king. It is detailed that the oil used in Judah was the fragrant ointment of spikenard (an expensive root oil from the Himalayas) and it is explained that this ritual was performed while the kingly husband sat at the table.

In the New Testament, the anointing of Jesus by Mary Magdalene was indeed performed while he sat at the table, and specifically with the bridal ointment of spikenard. Afterwards, Mary wiped Jesus's feet with her hair and, on the first occasion of the two-part ceremony, she wept. All of these things signify the marital anointing of a dynastic heir.

Other anointings of Messiahs (whether on coronation or admission to the senior priesthood) were always conducted by men: by the High Zadok or the High Priest. The oil used was olive oil, mixed with cinnamon and other spices, but never spikenard. This oil was the express prerogative of a Messianic bride who had to be a 'Mary' - a sister of a sacred order. Jesus's mother was a Mary; so too would his wife have been a Mary, by title at least if not by baptismal name. Some conventual orders still maintain the tradition by adding the title 'Mary' to the baptismal names of their nuns: Sister Mary Theresa, Sister Mary Louise, for example.

Messianic marriages were always conducted in two stages. The first (the anointing in Luke) was the legal commitment to wedlock, while the second (the later anointing in Matthew, Mark and John) was the cementing of the contract. In Jesus and Mary's case the second anointing was of particular significance for, as explained by Flavius Josephus in the 1st-century Antiquities of the Jews, the second part of the marriage ceremony was never conducted until the wife was three months pregnant.

Dynastic heirs such as Jesus were expressly required to perpetuate their lines. Marriage was essential, but community law protected the dynasts against marriage to women who proved barren or kept miscarrying. This protection was provided by the three-month pregnancy rule. Miscarriages would not often happen after that term, subsequent to which it was considered safe enough to complete the marriage contract.

When anointing her husband at that stage, the Messianic bride was said to be anointing him for burial, as confirmed in the Gospels. From that day she would carry a vial of spikenard around her neck, throughout her husband's life, to be used again on his entombment. It was for this very purpose that Mary Magdalene would have gone to Jesus's tomb, as she did on the Sabbath after the Crucifixion.



After the second Bethany anointing, the Gospels relate that Jesus said: 'Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her'. But did the Christian Church authorities honour Mary Magdalene and speak of this act as a memorial? No they did not; they completely ignored Jesus's own directive and denounced Mary as a whore.

To the esoteric Grail Church and the Knights Templars, however, Mary Magdalene was always regarded as a saint. She is still revered as such by many today, but the interesting fact of this sainthood is that Mary is the recognized patron saint of wine-growers: the guardian of the Vine. Hence, she is the guardian of the sacred Bloodline of the Holy Grail.

There is much in the Gospels that we do not presume to be there because we are never encouraged to look beyond a superficial level. However, we have been aided greatly in this regard in recent years by the Dead Sea Scrolls and by the extraordinary research of Australian theologian Dr Barbara Thiering. The Scrolls not only explain the offices of the Messiah of Israel; they tell about the council of twelve delegate apostles appointed to preside over specific aspects of government and ritual. In turn, this leads to a greater awareness of the apostles themselves through understanding their duties and community standing.

We now know that there are allegories within the Gospels: the use of words that have hitherto been misunderstood. We know that baptismal priests were called 'fishers', while those who aided them by hauling the baptismal candidates into the boats in large nets were called 'fishermen', with the candidates themselves being called 'fishes'. The apostles James and John were both ordained 'fishers', but the brothers Peter and Andrew were lay 'fishermen', to whom Jesus promised ministerial status, saying, 'I will make you to become fishers of men'.

Also, we now know there was a particular jargon of the Gospel era, a jargon that would have been readily understood by readers of the time, embodying words that have been lost to later interpretation. Today, for example, we call our theatre investors 'angels' and our top entertainers 'stars', but what would a reader from some distant culture in two thousand years' time make of a statement such as 'The angel went to talk to the stars'? The Gospels are full of such jargonistic words: the 'poor', the 'lepers', the 'multitude', the 'blind' - but none of these was what we presume it to mean today. Definitions such as 'clouds', 'sheep', 'fishes', 'loaves' and a variety of others were all related (just like our modern 'stars') to people.



When the Gospels were written in the 1st century they were issued into a Roman-controlled environment and their content had to be disguised against Imperial scrutiny. The information was often political, so it was coded and veiled. Where such relevant sections appear, we see them often heralded by the words, 'for those with ears to hear' - for those who understand the code. It was, in practice, no different to the coded information passed between members of oppressed groups throughout history, such as the documentation issued by latter-day Jews in Germany in the 1930s and 1940s.

Through our knowledge of this scribal cryptology, we can now determine dates and locations with very great accuracy. We can uncover many hidden meanings in the Gospels, to the extent that the miracles themselves take on a whole new context. This does not in any way decry the fact that Jesus might have had special powers, but the Gospel 'miracles' were not in themselves supernatural events. They gained prominence because, in the prevailing political arena, they were thoroughly unprecedented actions which successfully flouted the law.

Let us consider the water and wine at Cana by following the story as it is told in the Bible, in contrast to its common pulpit portrayal. Of all the four Gospels, only John records the wedding feast at Cana - an event which embodies the said 'miracle' of the water and wine transformation. Actually, if this was such an important miracle (as Church teaching promotes) one would rightly expect the account to appear in the other Gospels as well. However, in the context of this story, Christians are generally taught that the party 'ran out of wine' - even though the Bible text does not say that. What it says is: 'When they wanted wine, the mother of Jesus said, They have no wine.'

In practice, wine taken at betrothal feasts was only available to priests and celibate Jews, not to married men, novices or any others who were regarded as being unsanctified. They were allowed only water - a purification ritual, as stated in John. When the time came for this ritual, Jesus's mother (clearly not happy about the discrimination and directing Jesus's attention to the unsanctified guests) said: 'They have no wine'.

Having not yet been anointed to Messiah status, Jesus responded, 'Mine hour is not yet come', at which Mary forced the issue and Jesus then flouted convention, abandoning the water to provide wine for everyone. The Ruler of the Feast made no comment whatsoever about any miracle; he simply expressed his amazement that the wine had turned up at that stage of the proceedings.

It has often been suggested that the feast at Cana was Jesus's own wedding ceremony because he and his mother displayed a right of command that would not be associated with ordinary guests. However, this event can be dated to the summer of AD 30, in the month equivalent to our modern June. First weddings were always held in the month of Atonement (modern September) and betrothal feasts were held three months before that. In this particular instance, we find that the first marital anointing of Jesus by Mary Magdalene was at the Atonement of AD 30, three months after the Cana ceremony which appears to have been their own betrothal feast.

Aspects of the Gospels (though not always in agreement with each other) can actually be followed outside the Bible; even the trial and crucifixion of Jesus are mentioned in the Annals of Imperial Rome. We can now determine from chronological survey that the Crucifixion took place at the March Passover of AD 33, while the Bethany second marriage anointing was in the week prior to that. We also know that, at that stage, Mary Magdalene had to have been three months pregnant - which means she should have given birth in September of AD 33.

If the Gospels are read as they are written, Jesus appears as a liberating dynast, endeavouring to unite the people of the region against the oppression of the Roman Empire. Judaea at the time was just like France under German occupation in World War II. The authorities were controlled by the military occupational force and resistance movements were a part of everyday life. Jesus was awaited, expected and, by the end of the Gospel story, had become an anointed Messiah. Interestingly, in the Antiquities of the Jews, Jesus is called a 'wise man', a 'teacher' and the 'King', but there is no mention whatever about about his being divine, as contrived in later 'churchianity'.

While the Dead Sea Scrolls identify the Messiah as the supreme Military commander of Israel, the New Testament also makes it clear that the apostles were armed. From the time of recruitment, Jesus checked that they all had swords and, at Jesus's arrest, Peter drew his sword against Malchus. Even Jesus himself said, 'I came not to send peace but a sword'.

Many of the high-ranking Jews in Jerusalem were quite content to hold positions of power backed by a foreign military regime. Apart from that, the Hebrew groups were sectarian and did not want to share their God Jehovah with anybody else, certainly not with unclean Gentiles (Arabs and other non-Jews). To the Pharisees and Sadducees, the Jews were God's 'chosen people': he belonged to them; they belonged to him. But there were other Jews - in particular the Nazarenes and Essenes, who were influenced by a more liberal, western doctrine. In the event, Jesus's mission failed because the sectarian rift was insurmountable - and the rift is still there today.



The sentencing of Jesus was by the Roman Governor, Pontius Pilate, but Jesus had actually been condemned and excommunicated prior to that by the Sanhedrin Council of Jewish elders. It was decided, however, to contrive a punishment whereby Jesus would be formally sentenced by Pilate, who was already trying other prisoners for leading insurrections against himself. As recently confirmed by the Supreme Judge and Attorney General of Israel, it was quite illegal for the Sanhedrin Council to sit at night or to operate during the Passover - so the timing for committing Jesus to Roman law was perfect.

As for Jesus's death on the cross, it is perfectly clear this was spiritual death, not physical death, as determined by the three-day rule that everybody in the 1st century would have understood.

In civil and legal terms, Jesus was already dead when he was placed on the cross, prior to which he was denounced, scourged and prepared for death by decree (excommunication). For three days Jesus would have been nominally 'sick', with absolute death coming on the fourth day. On that day he would be entombed (buried alive), but during the first three days he could, in fact, be raised or resurrected, as he had predicted would be the case.

Raisings and resurrections (apart from the fact that Jesus once flouted the rule with Lazarus) could only be performed by the High Priest or by the Father of the Community. The High Priest at that time was Joseph Caiaphas (the very man who condemned Jesus), therefore the raising had to be performed by the patriarchal Father. There are Gospel accounts of Jesus talking to the Father from the cross, culminating in 'Father, into thy hands I commend my spirit', and the appointed Father of the day was the Magian apostle Simon Zelotes.

Christians are taught that Jesus's physical death was proved by the blood and water that flowed when he was pierced by the spear, but this has been very badly translated. The original word does not translate to 'pierced' ; it translates to 'pricked' or 'scratched'. This in turn was mistranslated into the Latin verb 'to open', and then into the English word 'pierced'. Indeed, just like today, a common test for reflex action was scratching, prodding or pricking the skin with a sharp instrument.

A surgeon of the British Medical Association recently stated: 'Medically, the outflow of water is impossible to explain. Blood flowing from a stab wound is evidence of life, not death. It would take a large, gaping laceration for any drop of blood to flow from a dead body because there is no vascular action'. In the event, it is blatantly apparent that Jesus survived. This is explicitly maintained in non-canonical Gospels and even the Islamic Koran confirms the fact in no uncertain terms. During that Friday afternoon when Jesus was on the Cross, there was a three-hour-forward time change. Time was recorded then by sundials and by priests who marked the hours by a sequence of measured prayer sessions. In essence, there were daytime hours and there were night-time hours. Today we have a twenty-four-hour day but, in John, Jesus is recorded as saying, 'Are there not twelve hours in a day.' There were, in practice, twelve hours in a day and another twelve hours in the night - with the daytime hours beginning at sunrise. From time to time, the beginning of daytime changed, as a result of which the beginning of night-time changed. At Passover time (modern March), the beginning of daytime would have been somewhere around six o'clock in the morning as we know it.

We know from the Gospels that Joseph of Arimathea negotiated with Pontius Pilate to have Jesus removed from the cross after only a few hours of hanging, but the Gospels do not actually agree on the precise timing of events. This is because of the notional time change, when three hours disappeared from the day, to be replaced with three night-time hours (that is to say, daylight hours were substituted with hours of darkness). The Gospels explain that the land fell into darkness for three hours, which relates to our own split-second changing of clocks for daylight saving. However, these three hours were the crux of everything that followed The Hebrew lunarists made their change during the daytime, but the solarists (of which the Essenes and the Magi were factions) did not make their change until midnight. This actually means that, according to the Mark Gospel (which relates to Hebrew time), Jesus was crucified at the third hour, but in John (which uses solar time) he was crucified at the sixth hour.

On that evening the Hebrews began their Sabbath at the old nine o'clock, but the Essenes and Magians still had three hours to go before their Sabbath. It was those extra three hours which enabled them to work with Jesus during a period of time wherein others were not allowed to undertake any physical activity.

And so we come to one of the most misunderstood events in the Bible - the Ascension. And in consideration of this, the births of Jesus and Mary Magdalene's three children become apparent.

We know from Gospel chronology that the Bethany second-marriage anointing of Jesus by Mary Magdalene was in the week before the Crucifixion (at the time of the March Passover). Also that, at that stage, Mary was three-months pregnant and should, therefore, have given birth six months later. So, what do the Gospels tell us about events in the notional month of September AD 33? In fact, they tell us nothing, but the story is taken up in the Acts of the Apostles, which detail for that month the event which we have come to know as the Ascension.

One thing which the Acts do not do, however, is to call the event the 'Ascension'. This was a tag established by way of a Roman Church doctrine more than three centuries later. What the Bible text actually says is: 'And when he had spoken these things ... he was taken up, and a cloud received him out of their sight'. It then continues, relating that a man in white said to the disciples: 'Why stand ye gazing up into heaven? This same Jesus ... shall so come in like manner as ye have seen him go'. Then, a little later in the Acts, it says that heaven must receive Jesus until 'the time of restitution'.

Given that this was the very month in which Mary Magdalene's child was due, is there perhaps some connection between Mary's confinement and the so-called Ascension? There certainly is - and the connection is made by virtue of the said 'time of restitution'. Not only were there rules to govern the marriage ceremony of a Messianic heir, but so too were there rules to govern the marriage itself. The rules of dynastic wedlock were quite unlike the Jewish family norm, and Messianic parents were formally separated at the birth of a child. Even prior to this, intimacy between a dynastic husband and wife was only allowed in December, so that births of heirs would always fall in the month of September - the month of Atonement, the holiest month of the calendar.