Aan de mydibron koel helder levend water for free!

Europese landen zullen moeten leren kiezen & delen tussen groter & kleiner autonomie & centralisme.

Zo moet ook ieder van ons zelf leren beslissen over alleen of samen wonen, geaardheid & uitwerking.

De aarde is altijd instabiel geweest via aardbevingen, vulkaanuitbarstingen, vloedgolven & tsunami's!?

We zitten nu eenmaal met een handvol religieuze en politieke stromingen, kredietstelsels, vriendjes-politiek, criminele onder- en hele of halve legale bovenwerelden, menselijke streken & onze technieken: dat alles tesamen maakt ons bestaan uit na al die goden, godinnen, duivels, spoken & griezels van ooit!

Zo'n tweeduizend jaar geleden leefden de Essenen ten tijde van Farizeeen, Sadduceeen & Christenen.

Ook daar herken je al in de dop onze problemen van nu met samenleven & technisch machtsvertoon.

[DF]:
THE PRACTICAL OUTCOME
OF THE COMMUNITY'S POSITIVE DISPOSITION
TOWARD THE REVELATIONS OCCURRING IN ITS MIDST,
WAS THAT INDIVIDUAL MEMBERS SUPPORTED EVOLUTION
OF ITS SECTARIAN DOCTRINE,
AND EVEN GUIDED IT!

THE PUBLICATION
OF INDIVIDUAL VIEWS WITHIN THE SECT
ENTAILED A CRITIQUE OF THE SPIRITUAL INNOVATIONS OF ANY INDIVIDUAL MEMBER!
OF COURSE ONLY INNOVATIONS THAT DID NOT BREAK WITH THE CORE BELIEFS OF THE SECT
COULD BE ACCEPTED.

FLAVIUS JOSEPHUS RECOUNTS
THAT ESSENE INITIATES VOWED TO TRANSMIT THEIR RULES EXACTLY AS THEY THEMSELVES HAD RECEIVED THEM:
"I DO NOT EXCHANGE YOUR TRUTH FOR WEALTH, OR FOR A BRIBE ANY JUDGMENTS
SINCE ALL WHO KNOW YOU DO NOT CHANGE YOUR WORDS!"

They probably settled in the desert
during the reign of Alexander Jannaeus:
according to Josephus, Judah the Essene studied with his students in Jerusalem
during the reign of Aristobulus I, & the epithet "the exiled of the desert" indicates that the community sought refuge in the desert from persecution, thus making it unlikely that some members
remained in Jerusalem.

Thus Jannaeus is a leading candidate for the "wicked priest"
who persecuted their "Teacher of Righteousness", who was "the founder of the sect"?!

The full elucidation of the intellectual evolution hinges on the following question:
when were the individual scrolls composed? The excavations at Qumran demonstrate that the sect settled in the Judean desert during the reign of Yochanan Hyrcanus {135-104 BC}, or Alexander Jannaeus {103-76 BC}, and remained there [apparently with an interruption of a few decades during the reign of Herod] until the summer of 68 AD, when the region was destroyed by the soldiers of the X legion,
during the war of Vespasian.

Two of the sect's works reflect a recognizable political-historical setting,
thereby allowing us to determine the date of their composition. The first of these is the War Scroll,
an eschatological apocalypse, on which the Sons of Light (the members of the cult) will conquer the entire world in forty days. Their main enemy is the "Kittim of Assyria," that is, sons of Japheth and their king - referring to the Hellenistic king in Syria,
one of the Seleucid emperors
...

Since Syria was conquered by Tigranes of Armenia in 83 BC,
and later became a Roman province, it stands to reason this is a terminus ante quem
for the composition of the War Scroll: it is possible to date the War Scroll more precisely
to the reign of Jannaeus which included civil war during which the sect might have entertained the hope
of seizing political power by force.

The opening paragraph of the War Scroll
describes the political situation during which an apocalyptic war will erupt.
Even though this paragraph is quite poorly preserved and difficult to reconstruct, there are enough grounds to suppose that it reflects the reality of 89 BC, when Demetrius Eucaerus invaded the land
"being helped by the violators of the covenant", namely the Pharisees.

The second datable work is Pesher Chavakuk,
a typological interpretation that elucidates the words of the prophet as references to the history
of the sect. In addition to pesher Chavakuk there are also fragments of Pesher Micah & Pesher Psalms, both of which display a similar interpretive approach and may have been composed at the same time - and perhaps by the same author.

Philo speaks of an Essene custom
in which following the Shabbath study of Scripture, a learned man would stand and explain
everything that was in need of elaboration "symbolically": it appears that Philo's symbolic interpretation
of the Essenes refers to the typological approach of the Pesher texts.

Most scholars and students agree, and with good reason, that the KITTIM
"who ... come from farr off, from the islands of the sea, to devour all the nations, like an eagle, insatiable", who occupy a central place in the Pesher, are the Romans,
who appeared on the Jewish historical horizon
at this time.

According to Josephus,
this name applies to the nations of all the islands, and to most of the Sea People.
The word appears to originate in the phrase
"But ships shall come from Kittim"
{NUMB 24:24},
& was applied by Second Temple speakers to all foreigners who came by boat
{via Crete & Cyprus a.o.}.

Thus the Kittim
mentioned in the War Scroll
[as in I Maccabees 1.1 & 8.5] are Greeks,
while those in Pesher Chavakuk [and in
DANIEL 11:30]
are Romans
...


Kortom:
het toneel is al klaar
voor een figuur als Yehosjoea
die zich afzet tegen alle gewelddadige machthebbers,
onderdrukkers, collaborateurs, huichelaars, potsenmakers, warhoofden & extreme fanatici,
en het tegelijk met woord en daad opneemt voor de armen, zwakken, zieken, land- & werklozen, hongerigen & dorstigen op grond van ZIJN visie van "G d" als Vader
en de woorden daarover in psalmen & profeten:
die geschiedenis is nu wereldwijd bekend ~
zoiets is meestal [waar & wanneer
dan ook: ook nu nog]
levensgevaarlijk
...