As I posted some weeks earlier about plagiarism in the NT, I talked about how I think
two Sumerian myths were used as a template to make up the eastern story of Jesus Christ.
There are two parts of this story that I want to highlight a bit further.
First lets talk about the part where I compared the journey of Jesus through
the country right after his resurrection. This is described in Mark and Luke.
Mark has a few lines about the encounter with Jesus and two of his followers,
but Luke has a very elaborate version with whole conversations between them.
Mark was very daring to mention in spite of recognition the plagiarism with the nishubur story
that Jesus casted out seven demons from Mary Magdalene the one that Jesus met first, right after his resurrection story.
Luke not so daring replaced this anecdote to another more convenient location somewhere in the middle of his gospel at chapter 8, and so escaping the pitfall of Mark, only to dig a deeper pitfall for himself when he mentioned that the two persons Jesus met after his resurrection were heading to Emaus, which sounds a bit to much like Emush the name of the temple were Inanna went for.
Knowing that beside Ninshubur/Mary Magdalene also the two sons of Inanna, Shara and Lula were besieged by the seven demons the question arises why didn’t the gospel writers mentioned this as well?
Personally I think the writers found this to be an overkill and to dangerous because of recognition
with the Inanna story. But still they thought these anecdotes were to good to not be used, and so they replaced it at other parts of the gospels!
Lets read Mark 5:1-20, in there the story is told about how Jesus is travelling and meets a strong man
possessed with demons who called himself legion. Jesus casts out the demons that had possessed this
man an let them enter a herd of pigs who then killed themselves by running of a cliff. Because of the name legion which is Latin for the largest military unit of the Roman army, I associate this with the
story where Inanna meets her son Shara the god of war and succeeds in repelling the demons that wanted to take him away. If this is the case then what about the other story where Inanna meets her second son Lula in the temple and again repels the demons, can we find a matching story in the gospels? A story where Jesus is in a temple or synagogue and is casting out demons from a man?
Lets read Mark 1:21-17, in here the story is told how Jesus enters the synagogue of Capernaum and encounters a man possessed by impure spirits, also here he is able to cast out the impure spirits of this man. So there it is, the man in the synagogue can be matched with Lula the other son of Inanna.
The second part I would like to elaborate is the part were Jesus is rebuking Thomas for his lack of faith.
The first thing to mention is that this is anecdote is only mentioned in the gospel of John, all the other three gospels are missing this piece. Not only is Jesus rebuking Thomas but he also shows his wounds, his hands and the gaping spear wound in his side. Also the piercing with the spear in the side of Jesus is not mentioned in the other gospels which begs the question why not? if these were real eyewitness accounts this dramatic episode would have been fixed on the minds who witnessed it, at least I would, but this is a complete other discussion.
In the comparison I made, I said that the rebuking of Thomas could be matched with Inanna rebuking her husband Dumuzi. Beside that the two stories matches on the right time on the story lines there is another element I think this to be true. First I would like to ask the question what is the biblical nickname of Thomas? The first response would be “The doubter” which is only partly correct, because this is not the biblical nickname but the name that was given by the church because he doubted the trustfulness of the other disciples claiming they saw Jesus alive, forgetting the fact that the other disciples also doubted they saw Jesus until he showed them his wounds.
Now I asked for the biblical nickname because that name is Didymus:
John 20:24 Now Thomas (also known as Didymus[a]), one of the Twelve.
Didymus is a Greek word meaning twin so it is Thomas the twin. You can wonder who the other twin was, but that person is never mentioned which is strange because other disciples who had brothers were mentioned as such. The strange thing is now that Thomas seems to come from the Aramaic word T’om’a which means twin as well. So now we have a disciple called twin who was also named the twin.
There are copies of scriptures where this person seems to be called Judas Thomas, but because there were already a couple of Judas persons in the gospels, and to differentiate this one from the traitor Judas, that part was removed.
We are still left with the mystery why Thomas was called the twin. There is a apocryphal piece of text found in the Nag Hammadi library the Book of Thomas the Contender (not to be confused with the gospel of Thomas) where in the first few lines, Jesus addresses Thomas as his twin brother! Now consider the Greek word Didymus, let us split this up into two words di and dymus. Now Di is still a Greek word meaning two or double, dymus in itself is not a word but is always used with a pretext. But look at the word dymus more closely doesn’t it sound like our god Dumuz(i)? My theory is that this didymus word is just a word play like when Jesus called Peter the rock he would build his church on while Peter in Greek means rock. In this case it was a kind of reminder to the writer and to the initiated
readers who knew the truth, that while Jesus was rebuking Thomas, although Jesus was playing the Inanna part, he was also in a sense Dumuzi while Thomas was also being Dumuzi, in this case the second Dumuzi.
It is also noteworthy what Thomas said in John 11:16
Then Thomas (also known as Didymus[a]) said to the rest of the disciples, “Let us also go, that we may die with him.”
right after Jesus got the message that Lazarus died and Jesus wanted to go to him. In that respect we can match it with the Inanna story where Dumuzi was taken as the replacement of Inanna and had to die for her. The difference is that in the Jesus story Thomas meant it as voluntary, while in the Inanna story it was of course involuntary.
It also doesnt help that Thomas sound a lot like Tamuz the semetic name for Dumuzi
That is it for now, I hope you like my writing and putting the bible stories in a complete different perspective then usually portrayed.
If so stay tuned there is more to come.