The Reasons Why Matthew Sorted the Events of Chapter 9 in the Manner that He Did

There are 10 events in this 9th chapter of Matthew that are arranged, once more, in an order that is far from being chronological in relation to the reported events of chapter 8. Nevertheless, the reporting of these events of the life of J in this order is in full harmony with the scope of Matthew's Pictorial Narrative. These ten events are (numbered in relation to Matthew's Pictorial Narrative outline):

7. The healing of the paralytic
C. The call of Matthew
D. J entering the house, sitting down with publicans and sinners
E. The question of John's disciples
F. J going to raise up the 12-year old daughter of the Jewish ruler
8. The woman with an issue of blood for 12 years touches J and is healed
9. The raising from the dead of the ruler's 12-year old daughter
10. The healing of 2 blind men
11. The healing of 1 dumb man
12. J's preaching while healing every sickness and every disease

7. In the seventh event on the timeline, J heals the body of a paralytic; however, J went deeper than just the healing of the body and also healed the sin within. J knew the guilt of sins resting upon the paralytic, and before he could rise and walk, before he could be delivered out of his helpless condition, the paralytic's sins had to be forgiven. This event of the life of J, being another sign event, pictures the next of God's dispensational dealings after the ones shown in chapter 8: the time when all of Israel, as a nation, will be forgiven and healed. Notice that this event follows right after event 6 of Matthew’s Pictorial Narrative outline where the REMNANT of Israel is seen coming through the end of the tribulation period after all evil forces are cast out of the land. This is why Matthew placed this event in J's life here in his pictorial narrative even though it falls as event number 9 on the grand chronological sequence, having been reported after event number 30 on the same timeline. The Bible informs us that J's own, paralyzed, blinded, and mute people Israel will be the first of the nations of the earth to receive complete healing of soul and body when J returns. What J did to one paralytic in a past day, in a future day, J will do to the whole nation and others in the earth in that coming age of millennial glory. At this time, according to the Bible, ALL Israel (the whole nation) will be restored, not just a remnant (the 144,000) from it. This does not mean that those Jews who died without faith will be given a second chance, but rather, all Jews who are alive at that time will give the honor due to J. Notice how Matthew, before reporting about the healing of the paralytic, reports that J, after He was asked by the Gergesenes to leave their coasts, came to His own city. Similarly, J will come to his own land once again after the 7-year tribulation period is over in that future day right before He sets up His kingdom which will last on this earth for 1000 years. Also, just as J performed what He said He would do here when He healed the paralytic, causing the multitudes to marvel and glorify God, even so, when J comes to perform on Israel what He said He will do in the Old Testament, His coming and great works will cause the multitudes of that future day to marvel and glorify God.

Note: The Talmud of Jmmanuel contains very similar details as Matthew for its cognate of this event.

C. The next event, which does not appear on the outline (and so, once again, does not picture any of God's dispensational dealings with mankind), is the call of Matthew, event number 10 on the grand sequence. It has already been shown that events A and B of the pictorial narrative outline, which did not picture God's dealings with mankind because no signs were attached to them, instead pictured the state of Israel which cannot, at this time, follow J. Here, in event C, we also do not see any of God's dealings with any nation because no signs are attached to this event. Nevertheless, we do find the state of those, unlike those of events A and B, who ARE able to follow J. Matthew was one such person who could and did follow J. Matthew, as a tax collector, was, along with his colleagues, despised by the leaders of the Jews, the Pharisees, the Sadducees, and the scribes, as well as by the mass of the people. Tax collectors, also known as Publicans, were regarded as thieves who enriched themselves by extortions. The people looked upon the tax collectors as miserable hirelings of the Roman government, who had put themselves under the control of the Gentile rule and helped in the subduing of the their own land and their own brethren. Even though one such as a tax collector was hated and rejected by the world; nevertheless, such a one is received by J and called to follow Him. J did not come to call those who believe that they are, by themselves, righteous, but he came to call those who know that they are sinners to repentance. Even so, this will be the state of those of Israel who receive J when J comes to His own again in that future day. They will acknowledge their sins and their helplessness and receive J as their Savior, according to the Bible.

D. In that day, J will sit with the Israelites and those of the other nations at the great banquet in the same way that J is found eating with them in the house after Matthew is called and follows J. When J said in MT 26:29, "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom," J was referring to that future day. J being in the house, again, serves as a picture that shows that J will establish His relationship with His own in that future day as He has promised. The identity of those eating with J being both tax collectors and sinners is a picture showing those in a future day who will dine with J which will be from many different backgrounds, not just native Israelites.

Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew.

E. In the next reported event of the life of J, event number 31 on the grand sequence, the disciples of John came to J with a question. "Why do we and the Pharisees often fast, but Thy disciples fast not?" They didn't approach J as faultfinders like the Pharisees did but as intelligent inquirers who were seeking light. J meets them and solves their difficulty with a gracious answer. "Can the sons of the bride chamber mourn so long as the bridegroom is with them? But days will come when the bridegroom will have been taken away from them, and then they will fast." J, Himself, is the bridegroom. He had come, and while He was with them, mourning could have no place. His rejection was to come and then they would fast. However, J doesn't just answer this question but also adds something which is of great importance, speaking of a complete change of the order of things. "But no one puts a patch of new cloth on an old garment, or its filling up takes from the garment and a worse rent takes place. Nor do men put new wine into old skins, otherwise the skins burst and the wine is poured out, and the skins will be destroyed; but they put new wine into new skins and both are preserved together."

The old garment represents Judaism with its legal righteousness. A new garment, a better righteousness, was about to be given, allowing a change of dispensations to take place. The new wine represents the gospel of grace where those who come to J in faith have the righteousness of J accounted to them. The old skins represent the law, which could not make a single person righteous in the eyes of God. New wine belongs in new skins. If the new wine is put into old skins, the skins will burst and then there is no wine left and the skins are also made useless. The two do not belong together at all. Even so, the gospel and Judaism, law and grace, do not belong together. Thus, this event in J's life shows the presentation of the new dispensation of grace that was put into effect at the cross, the old dispensation of law having been done away with. In the future kingdom, Israel will finally understand this dispensation and enter into grace themselves. The gospel will continue to be preached during those 1000 years and will continue to save those who freely receive it, according to the teachings of the Bible.

Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew. Nevertheless, J's identity as well as the teaching of the wine skins have been significantly altered as compared to Matthew's.

F. The ruler whose 12-year old daughter had died appears next on the scene. We know that the daughter was twelve years old from Luke 8:42. However, while J goes forward to fulfill the request of the ruler, another incident will come in by the way. Because of this, the next event (number 8 of the pictorial narrative outline), the woman touching J, is seen as a parenthesis (an event occurring in the middle of another other event) within this event where J is walking to the house of the daughter, picturing, the house of Israel again, and heals her. This, then, is a picture of the present age where Israel, as a nation, is waiting during this dispensation of grace, just as the daughter of the ruler was waiting in J’s day, to be healed by the redeemer who is constantly approaching the house. In the mean time, salvation comes only to a remnant of the nation who come to J in faith, pictured by the woman in the next event. God, though setting Israel temporarily aside between the 69th and 70th week of Daniel's prophecy found in the book of Daniel chapter 9 and verses 24-27, still gives healing to those Jews who come to J in faith, seeing J as the true and promised Messiah of the Old Testament.

Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew. The details are very similar to Matthew's details.

8. Next, the unclean woman touches J and is healed. It is important to note the number 12 that is associated with this woman in the number of years of her flow. Twelve, in scripture, is consistently used of Israel, thus showing that this woman, having a flow for 12 years, pictures the remnant of Israel who are cleansed by J in this present dispensation. The woman's constant flow of blood would have kept her continuously unclean by the law's standards and by the Jews' standards, causing the Jews to keep away from her. Even so, Jews who trust in J as their Savior in this age are often rejected and persecuted by their fellow countrymen. Notice that while J is heading toward the house in this scene, which pictures the house of Israel, this one who was not a part of the house had to seek after J by herself. This woman, thus, represents those Jews in this dispensation who stand apart from the house, are rejected by their friends and family, and follow J of their own free will apart from the rest of the nation which is still waiting for their coming redeemer to appear for, what they believe to be, the first time.

Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew. The details are very similar to Matthew's details, even containing the same number 12.

9. J comes to the house of the ruler. Entering a house in scripture, especially when the house receives the person, carries with it the meaning of establishing a relationship. The ruler of the Jews, unlike the centurion of chapter 8, wanted J to come in person to his house and touch the one who was without life. This is a picture of the time when J will come to raise up the daughter of Israel when He enters Israel's house again, establishing relationship with His chosen people once more. Notice that J's personal presence is demanded to raise the daughter from death to life. Since this event requires another sign, it, once again, pictures one of God's dispensational dealings with mankind. Israel is often spoken of in the Old Testament Scriptures as a daughter, the daughter of Zion. The ruler's daughter who had died, then, is a picture of the nation of Israel in its present spiritually dead state, but it will not remain in this state forever, according to the Bible. J has declared, in His Word, His purposes concerning Israel, the scriptures being full of promises to Israel and the day of their resurrection and restoration. It can well be said of Israel, as a nation, as J said of the ruler's daughter, "The damsel is not dead, but sleeps." To bring life to Israel can be only through the presence of Him, who is life. When J came the first time, they would not come to Him that they might have life. But He is coming again to raise up His people, to touch the daughter of Zion. J said to that crowd in this event of the life of J, "withdraw," and they were put out of the scene when He came and touched the ruler's daughter to raise her up. Even so, in a future day, scoffers and unbelievers will be put off the scene of the earth when J comes to raise up Israel from its dead state at the beginning of the millennial reign. As news of J spread into all the land as a result of this event in the life of J, even so will it spread into all the world when J comes to the earth in that future day.

Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew. The details are very similar to Matthew's details.

10. The event where the two blind men are healed, which comes immediately after the raising of the daughter, is another picture of Israel's present condition and future healing. The two blind men show Israel's condition like the leper did in the beginning of Matthew’s eighth chapter. Even now, blindness has, in part, happened to Israel by the Bible's own record. They were blind when J came and dwelt among them. When J came to the house (which stands for establishing relationship), the blind men came to Him. J healed them by coming in touch with them, not while absent and unseen, but while present and touching them. Likewise, though J is absent from the earth now and unseen to the eyes of men, He will come back to earth again and back into definite relationship with His people Israel. Then, and only then, will the Jewish nation's blindness be ended, according to the scriptures. Like these two blind men, so will Israel cry out in a coming day, "Have mercy on us, Son of David." The cry these two men utter is specifically Jewish, and surely no Gentile will cry to Him as Son of David, further showing that Israel, in picture, is seen here. When Israel cries for mercy and waits for the coming of the Son of Man and the Son of David, He will arise and have mercy upon Zion and "in wrath, He will remember mercy."

Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew. The details are very similar to Matthew's details, except that the number has been reduced from 2 blind men to 1. If the TJ is the hoax, it is probable that the author of the TJ simply desired to make Matthew look like he had transposed the numbers between this event and the next in error.

11. In the next event, a dumb man (one unable to speak), possessed by a demon, came, and after the demon was cast out, the one once dumb was able to speak. This event, too, is yet another picture of Israel's condition, still under the control of the evil one's power. Instead of being able to genuinely praise their King, Israel was dumb and is dumb now, according to the Bible. Nevertheless, the demon which causes them to insincerely praise God while rejecting His only Son will one day be cast out. At that time, Israel will speak true praises and sing the new song unto J. The crowds were astonished during this event in the life of J, saying, "It has never been seen thus in Israel." And in that future day, when Israel is healed, it will be said in all the lands, "What God has wrought," and all the nations will know that He is the J of the Old Testament.

Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew. The details are similar to Matthew's details, but the number of mute persons has increased from 1 to 2. Again, if the TJ is the hoax, it is probable that the author of the TJ simply desired to make Matthew look like he had transposed the numbers between this event and the former in error. It is important to note that the strategy of making deliberate mistakes to make a document look more believable has been used in the past by other authors of alleged gospel documents. Such techniques have been identified in those works and critiqued by competent scholarship.

12. In the three miracles -- the raising of the daughter from the dead (9), the opening of the eyes of the blind (10), and the casting out of the demon from the dumb man (11)-- the story of Israel 's coming redemption is pictured in Matthew's narrative. Israel, having been raised from the dead, will finally see and behold the King, the Son of David, and will speak and praise His name. These 3 events are then followed by event 12, where J further preaches and heals those of all identities in all lands. Even though Israel will be first to be healed in that future day, the Bible reveals that the rest of the nations will be healed as well, such nations being pictured in event number 12 of Matthew's Pictorial Narrative outline. All of these events have their cognates in the Talmud of Jmmanuel and are presented in precisely the same order, without a singe event being omitted.

In the close of the chapter, J continued in His ministry in Galilee and revealed Himself as the Shepherd of Israel. The OT says, "Son of Man, prophesy against the shepherds of Israel ; prophesy, and say unto them, Thus saith the Lord God unto the shepherds: Woe be to the shepherds of Israel that do not feed themselves! Should not the shepherds feed the flock? ... And they were scattered, because there is no shepherd; and they became meat to all the beasts of the field, where they were scattered. My sheep wandered through all the mountains, and upon every high hill; yea, My flock was scattered upon all the face of the earth and none did search and seek after them" (Ezek. 34). In the same chapter, J, Shepherd of Israel, says: "I will both search My sheep and find them out. ... I will seek out My sheep. ... I will bring them out from the people and gather them from the countries. ... I will feed them in a good pasture. ... I will feed My flock and I will cause them to lie down. ... I will seek that which was lost. ... I will make with them a covenant of peace," ... etc. J came thus to His own as the Shepherd, but they did not want Him. Nevertheless, He still remembers them and will not hold back on his promises.

J said to His disciples, “The harvest truly is plentiful, but the laborers are few. Therefore, pray the Lord of the harvest to send out laborers into His harvest.” J Himself appears as the Lord of the harvest in the book of Matthew. He sends forth the workmen and equips them for the service. The sending forth of the laborers into the harvest to preach the gospel of the kingdom leads us into chapter 10.

Note: The Talmud of Jmmanuel ends the chapter in a similar manner as Matthew. The author of the Talmud of Jmmanuel, however, makes it clear that he or she did not know that the disciples had already been twelve in number, showing that he or she did not understand or even know of Matthew's purpose in not mentioning the twelve being chosen at the time of the sermon at the mountain as Mark and Luke recorded. The author of the TJ also did not know that Matthew skipped over the event of the second rejection by Nazareth before reporting the sending out of the twelve as has also been shown, unless one desires to believe that a clever chronological cover-up has occurred between the gospel writers.

Before going on to chapter 10, let's take the time, once again, to consider some things as we compare the events of Matthew to the events in the Talmud of Jmmanuel:

Consider again how amazing it is that these events in chapter 9 stand as perfect pictures of and happen to line up so well with the order of God's past dealings and still future dealings with those of earth (largely the nation of Israel), as well as picturing the house of David's condition, all of which are written and preserved to us in the Bible that we presently have to this day. Notice the key items in each event that create such pictures for us:

The key items in event 7 which create the picture are the man who is paralyzed, J showing that He could carry out what He said He would do, and the multitudes being caused to marvel and glorify God. The first key item appears in both Matthew and the Talmud of Jmmanuel in a similar manner. The second item is somewhat similar in both, even though the purpose and identity of J in the TJ are different from Matthew. Also, the third key item, the marveling, is similar in the TJ but is directed at the teachings of J and not God. Nevertheless, all 3 items of Matthew have their counterparts in the TJ.

The key items in event C which create the picture are the identity of the one called being one hated by the world and the willingness of that same one to follow J. These key items appear very similarly in both Matthew and the Talmud of Jmmanuel.

The key items in event D which create the picture are J being in a house again, J eating supper with those who were hated by the world, and the identity of those people being of various backgrounds. All three of these key items appear in both Matthew and the Talmud of Jmmanuel in a similar fashion.

The key items in event E which create the picture are J explaining himself to be the bridegroom who has authority to give the new covenant and J explaining how the new covenant is going to work. These key items appear in both Matthew and the Talmud of Jmmanuel, even though the TJ has severely distorted both items. The TJ’s counterpart to item one reveals J simply as a wise teacher, not a bridegroom, and the TJ’s counterpart of the wine skins has nothing to do with Judaism or the gospel of grace. Nevertheless, these 2 items of Matthew have their counterparts in the TJ.

The key item in event F which creates the picture is J being in the process of going to heal the ruler’s daughter but being interrupted by another one in need of healing, causing a parenthesis to occur in the life of J that represents a parenthesis in God’s dispensational dealings with Israel. This key item appears in both Matthew and the Talmud of Jmmanuel in almost precisely the same manner.

The key items in event 8 which create the picture are the event occurring in the middle of another event and the number 12 being connected to the woman. These key items appear in both Matthew and the Talmud of Jmmanuel, once again, in a similar fashion.

The key items in event 9 which create the picture are J entering a house again, the identity of the one in the house being a daughter of the nation of Israel, the scoffers being removed from the house when J enters it, J being physically present when the daughter is healed, and the news of J spreading into all of the land. Amazingly, all of these key items appear in both Matthew and the Talmud of Jmmanuel, once again, in a very similar manner.

The key items in event 10 which create the picture are the blindness of those needing to be healed, the identity of them being Israelites, J entering the house before healing them, J being physically present with them, healing them by His touch, and the news of J, once again, spreading throughout all the land as a result of this. Remarkably, all of these key items of Matthew have their counterparts in the Talmud of Jmmanuel, even though the TJ possibly changed the number of blind men from 2 to 1 to make Matthew look like he was suffering from editorial fatigue.

The key items in event 11 which create the picture are the inability to speak of the one needing to be healed and the multitudes marveling yet once more after he is healed. Both of these key items appear in Matthew and the Talmud of Jmmanuel despite the number of those in need of healing having been changed.

The key items in event 12 which create the picture are J going about to all places, J healing all kinds of illnesses, and J healing all kinds of people. These key items are practically the same in both Matthew and the Talmud of Jmmanuel once more.

Thus, ALL of these events of Matthew chapter 9 have their parallels, contain practically the same key items, and are presented in the EXACT same order in the Talmud of Jmmanuel with various alterations compared to Matthew. Now ask yourself the question once more: how likely is it that the Judas of the TJ, "just happened to recall these events" in this particular order and in this particular manner, perhaps correctly or incorrectly? Is it possible that a narrative about the teachings of Creation, which has nothing to do with the prophetic program of events outlined in the Bible, has nothing to do with a Creator-God dealing with the nations of Earth, and which is fully opposed to most teachings contained within the Bible as a whole… would just happen to line up these events in a way that would further help to picture the God of the Bible's present dealings with Israel and future dealings with Israel and all the nations of earth in the Book that the TJ says and which the Plejarens say was made by liars and distorters of the truth? All of this is only a further segment of what is necessary to hold to if one desires to conclude that the TJ was the original document that Matthew distorted. Let each one have a solid answer to these questions (and still more to come) within themselves, combining these questions with the former of chapter 8, if they desire to hold to the notion that the Talmud of Jmmanuel is not only the original document that Matthew copied from, but also a document which the Plejarens stated contains all truth.

The Reasons Why Matthew Sorted the Events of Chapter 8 in the Manner that He Did

MATTHEW CHAPTER 8
Beginning in chapter 8, we enter into a new section of the Gospel that extends to the end of chapter 12. The King had declared the principles and rule of the kingdom in the giving of the Beatitudes, and now He comes followed by great multitudes. First, he manifests himself as the prophesied king of the OT scriptures who has now come to his own people. He offers to them the Kingdom of Heaven, first by himself alone and then later through his twelve disciples. But soon it will be revealed that his own did not receive him for who he was. Instead, they reject him and do not recognize him as their promised King. He then breaks off the relationship with his own, which we find at the end of the 12th chapter, and will give the relationship to a new group of people, the Gentiles. Therefore, these five chapters, from the eighth to the twelfth, contain the full manifestation of J among His chosen people (Israel) and the rejection of the King by Israel as well as the grafting in of the Gentiles into this kingdom and are arranged in this specific order because of these specific dispensational teachings.

Let it be stated very clearly and plainly that in this section of Matthew's gospel there are a number of miracles or signs, one following the other, arranged in an order that has nothing to do with chronology but, rather, according to a dispensational order: (Notice how there are 14 sign events in this section, 14 being a prominent number in Matthew's gospel as is first seen in Matthew’s genealogy)

1. The cleansing of the leper, 8:1-4. He heals the leper by his touch.
2. The healing of the Centurion's servant, 8:5-13. He heals the servant by his word.
3. Peter's wife's mother healed of fever, 8:14-15. He heals the woman by his touch.
4. The healing of multitudes, 8:16-17. His healing presence is seen among the multitudes.
5. He rebukes the winds and the sea, 8:23-27. He displays his power over natural forces.
6. The two possessed by demons delivered, 8:28-34. He displays his power over spiritual forces.
7. A man sick of palsy completely restored, 9:1-8. He restores fully both body and soul.
8. A woman with an issue of blood healed, 9:20-22. The woman is healed by her touching him.
9. The daughter of the ruler raised up, 9: 23-26. His resurrection power is displayed.
10. Two blind men receive their sight, 9: 27-31. Those once blind can now see.
11. A dumb man with a demon healed, 9: 32-33. Those unable to speak can now praise.
12. Preaching and healing every sickness and every disease, 9:35
13. The man with the withered hand healed, 12:10-13.
14. One who was blind and dumb is restored, 12:22. Final sign of Matthew's pictorial narrative section in his gospel.

In these miracles we see the manifestation of the King. J performed these miracles not only to show himself as the promised king but also to be typical of the spiritual cleansing, the opening of the eyes of the blind, the sinner, the speaking in praise and worship of those who never spoke to God or of God, the raising of the dead, and the power and dominion of the evil one broken. There is also, in them, a foreshadowing of the redemption of the body of the believer in resurrection, as well as the blessings for Israel and the nations, in the coming age. All these features, will be revealed as we progress through the scenes.

If one looks for these events in the Gospels of Mark and Luke, he or she will notice that these events occurred in a very different chronological order than how they are presented in the gospel of Matthew. Once it is shown why Matthew has sorted these events in this particular order, it will be easy to see that Matthew's sorting of events in this order was intentional so that each event would serve as a "picture" of a greater event that concerns God's dealings with Israel and the nations of the earth concerning the kingdom of heaven. After this is shown, it should then reveal how unlikely it would have been that all of these events, which are arranged in an order that pictures God's dealings with the nation of Israel and the nations of the Gentiles (the rest of the world) by dispensational order and progression, would have also occurred in chronological order in the life of J. This will help to explain why many scholars are certain that Matthew is the writer who has sorted events of J's life in this time period not by chronology, and this is why one should never look at Matthew alone if he or she desires to know when a particular event occurred in the life of J in relation to other reported events. This will also help to show how unfortunate it would be if a hoaxer tried to create a false document around the book of Matthew and make any minor alterations during this section, trying to add some events and remove other events at unfortunate times, which would reveal that the hoaxer thought that all of the events of Matthew were sorted by chronological progression. Considering how many people there are in our world alone that cannot see Matthew's reasons or methods, it is likely that even a very wise hoaxer, perhaps even from a world that is not our own, who also stood against the teachings of the Bible, would not see this either.

We have already noted that every single time that Matthew jumped to an earlier time period in his narrative but reported it after an event that occurred later in time chronologically than the one he previously reported, he was always careful to set up a necessary time indicator or else use a transition which allowed forward or backward progression through time at every single moment without failure. If this is not sufficient to show the reader that Matthew knew what he was doing when he sorted the events of this section in the particular manner that he chose, then let the following explanations for what each of these events "picture" help to aid the reader as well. The reader can follow what time period Matthew is jumping to at each point by referring to the grand chronological sequence that has been systematically derived by careful comparison of all 4 gospels and has been known for centuries. The Gospel of Matthew, being the Jewish Gospel, is certainly the proper place for the arrangement of these particular events in such an order!

MATTHEW CHAPTER 8:1-17
Look, now, at the first seventeen verses of Matthew chapter 8, and feel free, as well, to observe the cognate section that is found in the Talmud of Jmmanuel if you have a copy and would like to do so. Here we have four different signs:

1. The first event is the cleansing of a Jewish leper
2. Next, is the healing of the Gentile centurion's servant
3. The next event that is reported is J entering Peter's house, and his mother-in-law being sick (this is not, however, the next event that happened chronologically)
4. The fourth event is the healing of the multitudes.

At the beginning of each section, it will be concisely explained what dispensational dealing or teaching is being pictured in each event that is reported in the life of J. In a later and separate section, more details concerning each item of the outline will be given to further show that the Bible indeed supports each dispensational dealing and teaching, which is pictured in the pictorial narrative, across its many pages. All of these sections are a part of the whole section, beginning in Matthew chapter 5 and proceeding through the end of Matthew chapter 13, that is designated as Matthew's Pictorial Narrative of God's Dispensational Dealings Concerning the Kingdom of Heaven (referred to as "Matthew's Pictorial Narrative" for short):

In these first four miracles of Matthew chapter 8, following one after the other as they do here, we have presented to us the dispensational truths concerning the God of the Bible's dealings with the Jews and the Gentiles that are revealed throughout the scriptures that have been preserved to us until this present day. For simplicity, when we are comparing and contrasting the book of Matthew to the Talmud of Jmmanuel, the God of the Bible, being set forth by the Bible as being the Creator of all things, will be referred to as "God." The god that is presented in the Talmud of Jmmanuel, being an extraterrestrial human being who is now dead, will be referred to as "et-god."

1. The first event, where J heals a Jewish leper while being present in the flesh, healing him by J's touch, pictures God's first dispensational dealings with a nation, being the nation of Israel. The Old Testament metaphorically describes the nation of Israel as being in a leprous condition on more than one occasion. God first had His presence among the nation of Israel in the tabernacle and Holy of Holies in the Old Testament times and would heal them and protect them by various means as long as they did not forsake His ways. God has since removed His presence from them because of their rejection of J; nevertheless, his promise that he will one day heal Israel still stands, all according to the Bible. For now, Israel has been set aside, and God no longer has even His spiritual presence among them, neither has He established His present covenant with that nation, also according to the Bible.

2. The second event, where J heals a Gentile's servant while being absent in the flesh, and heals not by His touch but by His Word, pictures God's next dispensational dealings with a new nation, the Gentiles (everyone who is not connected to Israel). God has established His presence and His new covenant with the Gentiles, setting Israel aside temporarily. While God does not have His physical presence among this group, either by his own body, in temple made by hands, in tabernacle made by hands, etc., He does have His spiritual presence among this group and has left behind His Word for them to help them in all things, according to the Word itself. This dispensation, which is still running to this present day, is referred to by many as the "church age."

3. The third event, where J heals a Jewish woman who was near death, pictures a time after this dispensation is passed, the church having been taken out of the way, when, according to the Bible but not the TJ, J will enter the "house" again (picturing the house of David, being the nation of Israel) and restore His relations and presence with Israel, healing the sick daughter of Zion, represented by the healing touch and raising of Peter's mother-in-law. This will occur at the beginning of the 7-year tribulation period, after the rapture of the church, when God chooses 144,000 individuals from the nation of Israel to preach the gospel during this time of destruction and be preserved from all of the destruction around them so that they will arrive safely into the millennial kingdom, according to the Bible.

4. The fourth event, where J heals multitudes of all kinds of people, pictures a time when, after the tribulation period is over, the millennial reign of J begins. J returns to the earth in power and glory and blessings come to all nations of the earth, not just the nation of Israel, even though all of this will fulfill the promises by God to the nation of Israel.

We see, then, that these 4 events were not arranged by Matthew in this manner because this was the chronological order that these events occurred in the life of J. But rather, these four events in the life of J were arranged in this particular manner because they picture, instead, God's dealings with the nation of Israel and the other nations of earth in the order that God has dealt with in the past, deals with today, and will deal with such in the future.

Let's now take the time to consider some things as we compare the events of Matthew to the events in the Talmud of Jmmanuel:

Consider how amazing it is that these events stand as perfect pictures of and happen to line up so well with the order of God's past dealings and still future dealings with those of earth that are written and preserved to us in the Bible that we presently have to this day. Notice the key items in each event that create such pictures for us:

The key items in event 1 which create the picture are the physical presence of J in the healing event, able to heal by his touch, and the man who is healed as being a leper and also a Jew. These key items appear in both Matthew and the Talmud of Jmmanuel, even though the TJ has changed the purpose and identity of J.

The key items in event 2 which create the picture are the absence of J's presence from the one being healed and the identity of the one who came in faith as being a Gentile. These key items appear in both Matthew and the Talmud of Jmmanuel, even though the TJ has changed the purpose and identity of J and has distorted Matthew's teaching of the kingdom of heaven, the key subject in Matthew's whole section of his pictorial narrative, and has also changed the identity of the Israelites from being God's chosen nation to being self-deluded people.

The key items in event 3 which create the picture are J entering a house and the identity of the one who is sick as being a Jewish woman. These key items appear in both Matthew and the Talmud of Jmmanuel, even though the TJ has changed Matthew's time indicator which allowed Matthew to revert to the past at this point in his narrative, whereas the TJ uses language which progresses forward in time, placing the event in an incorrect time period, requiring one to hold to one of the CCCs in order to believe that the TJ is the original document that Matthew distorted, and even though the TJ has changed the purpose and identity of J.

The key items in event 4 which create the picture are J's presence among the multitudes and the identities of those among them being both Jew and Gentile. These key items appear in both Matthew and the Talmud of Jmmanuel, even though the TJ has changed the purpose and identity of J and has distorted the prophecy of Isaiah.

Thus, ALL of these events of Matthew have their parallels, contain the same key items, and are presented in the EXACT same order in the Talmud of Jmmanuel with various alterations compared to Matthew. Matthew has succeeded in not contradicting the grand timeline of events by using a time indicator between the healing of the centurion's servant and the healing of Peter's mother-in-law to revert to a past event, and the TJ has left behind a contradiction of the grand sequence, using language to progress forward in time, placing the event of the healing of Peter's mother-in-law at a later time than the healing of the centurion's servant, when the TJ should have used language showing that it was reverting to a past event if the TJ's author knew of the timeline in the first place. Now ask yourself this question, even setting transitions and time indicators aside if you wish: is it likely that an alleged author of the TJ, Judas, "just happened to recall these events" in this particular order, perhaps correctly or incorrectly, while not including a little but necessary time indicator before event 3 that would be later inserted by Matthew and used to create a masterful chronological conspiracy by the other gospel writers? And is it possible that a narrative about the teachings of Creation, which has nothing to do with the prophetic program of events that are outlined in the Bible, has nothing to do with a Creator-God dealing with the people of Earth, and which is fully opposed to most teachings contained within the Bible as a whole… would just happen to line up these events in a way that would help to picture the God of the Bible's past dealings with man and future dealings with mankind, in the chronological order that He will deal with such, as recorded in the Old Testament and New Testament which make up the Bible itself, a book that the TJ says and that the Plejarens say was made by liars and distorters of the truth? All of this is only a segment of what is necessary to hold to if one desires to conclude that the TJ was the original document and not Matthew. Let each one have a solid answer to these questions (and more to come) within themselves if they desire to hold to the notion that the Talmud of Jmmanuel is not only the original document that Matthew copied from, but also a document which contains all truth, as stated by the Plejarens themselves.

MATTHEW CHAPTER 8:18-22

Notice how the next two events in the book of Matthew chapter 8 verses 18-22 are NOT sign events and so are not numbered on the outline of Matthew's 14 sign events of his pictorial narrative. Notice also how these events actually happened at a much later time chronologically then when J was walking to the other side of the lake, Luke giving us the proper chronological placement in Luke 9:57-60, occurring some 21 events or so beyond the given timeline, while J was walking on a road from a Samaritan village to another village. Matthew has, once again, sorted these 2 events out of chronological order and has placed them here in his pictorial narrative for a specific reason. The reason has already been noted in that these are not sign events. The sign events of this section each have a purpose in picturing God's DEALINGS with particular peoples of the earth. Because no dealings, thus, are being pictured here as a result of no signs, instead, the reasons why God cannot deal with a particular nation are being pictured here. The first four events have already served as an outline for God's dealings with earthly nations, from the beginning of the setting up of Israel to the end of earth's time, which would allow the bringing in of the Kingdom of Heaven. The next two sign events, as will be seen, picture the tribulation period, God resuming his dealings with Israel after having set them aside throughout the church age. Thus, the two events in between these sections which do not picture any dealings of God with any nation on the earth, instead picture Israel's present status, revealing why God cannot deal with them as a nation. God cannot deal with a nation which has not counted the cost, which is not willing to give up what it presently possesses, and is not ready to cast away its false presumptions and follow J.

A. The first man was said to be a scribe. Thus, not only was he a Jew but also a scholar, a learned man, one of those that studied and expounded the Jewish law and one whose mind was filled with idle dreams of a earthly kingdom that was to be established. Based on what J says to this one, there is little doubt that this man's expectations were earthly gain, riches, and glory. As such, this scribe stands as a type of the nation of Israel itself, seeking earthly riches, earthly status, an earthly kingdom ruled by an earthly king, and a permanent place in this world to call their home and rest in peace apart from the other nations of the earth. J then gives the response, showing the scribe how perfectly J understood the scribe's heart and read the scribe's thoughts. Nothing is heard of the scribe afterwards. He was not ready to accept poverty in place of riches. Even so, the nation of Israel is not ready to suffer the reproaches of J and forsake the law, which they believe will give them life, and would rather seek a high place in this world. The nation is constantly seeking an earthly status above all other nations even though it has yet to find such.

Note: The Talmud of Jmmanuel contains very similar details as Matthew for its cognate of this event.

B. Then comes one who is a disciple, which simply means a "follower" or one who was following J wherever J walked, having nothing to do with devoutness to J and his teachings. The Greek word for "another" means another of a different kind, showing that this one was not a scribe, but it is known that he was a Jew. Here we read the follower saying, "let me first go and bury my father." There are two things that Jews, Matthew's originally intended audience, would have readily known about this event upon reading it that others might not readily know or consider. The first is that the man's father was not yet dead because Levitical law did not permit a Jew to be out in public if his father had already died. The second is that upon the father's death, this man would have had an inheritance coming to him. There are two false presumptions held by the nation of Israel, the nation still being pictured here, to this day. The first is that the nation believes that it will inherit eternal life through the keeping of the law. The second is the notion that it will receive the future inheritance because it can boast of having Abraham as its forefather. Both of these are presumptions that are being kept alive by the nation and have neither died nor been buried by the nation as a whole. As such, the nation cannot yet follow J in the same manner that this one could not yet follow J.

Note: The Talmud of Jmmanuel, again, contains very similar details as Matthew for its cognate of this event.

MATTHEW CHAPTER 8:23-27
5. 1st Half of the Tribulation Period is Pictured:
As opposed to the ones who would not follow J, now we have those who do follow J into a boat. The passage of the twelve disciples and J through the sea pictures the first half of the seven-year tribulation period that is prophesied of in the OT and more fully in the NT. This speaks of the time when God will allow natural forces to fall upon mankind, tormenting and killing those who did not receive the love of the truth. The sea is used throughout scripture to picture the nations of the world. The nations of earth will, at that future time, be distressed largely by natural forces of judgment that God will allow to envelope the earth. The disciples linked to J here picture the chosen 144,000 out of the land in that future day that will be safe from the storms but fearful from the chaos around them, just like the disciples were fearful of the storms during this event in the life of J. Nevertheless, J displays his ability here to protect the disciples from the natural disasters. Revelation shows that neither will the 144,000 be touched by a single catastrophe in the first part of tribulation. As J protected the disciples during that storm, so will J protect the followers during the future storm in the first part of the tribulation period. After the first half of the tribulation is over, then, and only then, will there be a brief calm before another storm of a different kind begins.

Note: The Talmud of Jmmanuel does not have a cognate for this event. This is likely because the J presented in the TJ does not have the power to perform such a miracle, but the J presented in the New Testament does, so the author of the TJ had to omit this event.

MATTHEW 8: 28-34
6. 2nd Half of Tribulation Period is Pictured:
In Matthew, after the calming of the natural storm and a brief calm, J then appears in a land facing an evil spiritual storm; the evil one had by the demons taken possession of two individuals and was driving them on to perdition. It will even be worse before J's prophesied return. This pictures the time when, according to Revelation, Satan and his angels will be cast out into the earth and his angels with him near the beginning of the second half of the tribulation, referred to as the great tribulation. Those evil forces will then be given access to torment the people of the earth. Nevertheless, those who are linked to J who do not have the mark of the beast upon them, including at the very least the 144,000, will not be able to be touched at all by any of these forces of a spiritual kind. This is pictured here by the disciples linked to J who are safe and entering into the land where those of the land not linked to J are being tormented by the evil forces. At the end of great tribulation, nevertheless, the evil forces will be cast out of the land and into the abyss, paralleling the demons that are seen being cast into the sea in this event of the life of J. The land will, in that future day, then be purged from all natural and spiritual disasters for a time and those connected to J will enjoy peace in the land with him.

Note: The Talmud of Jmmanuel, again, contains very similar details as Matthew for its cognate of this event.

We see, then, that these 4 events (A, B, 5, and 6) were not arranged by Matthew in this manner because this was the chronological order that these events occurred in the life of J. But rather, these four events in the life of J were arranged in this particular manner because they picture, instead, Israel's state which causes them not to follow J at present and Israel's future state when the elect of Israel will follow J through the 7-year tribulation period. This is the dispensational order of the events and the reason why Matthew's order of events of the life of J are presented as such.

More Questions to Ponder:
Consider how amazing it is that these two events (5 and 6) stand as perfect pictures and happen to line up so well with the order of God's events that are written and preserved to us in the Bible that we presently have, both of which are still to occur in the future but presented in John's Revelation. Consider, also, that only the second event has its parallel in the Talmud of Jmmanuel with various alterations compared to Matthew. The first event, verified to have occurred by the other gospel writers and able to be correctly placed on the timeline by them as well, appears to have been "cut" if the TJ ever followed the correct chronological sequence in the first place since the TJ does not properly return to the correct time period with a time indicator if it ever progressed forward to Luke’s future event as Matthew did in the first place. The TJ, instead, has the two coming before the time when J was traveling to the other side of the lake. Now ask yourself this: is it likely that an alleged author of the TJ, Judas, "just happened to recall this next event" right after giving the previous events that lined up so well with the Bible's program of events, picturing Israel’s state which does not allow them to follow J, while accounting for the two visits of individuals to J as though the visits occurred here, so that a future chronological conspiracy would arise to make it look like a scene was "cut" and make it look like the author of the TJ did not set up a necessary time indicator to return to the proper time period, after having progressed to the future scene? And is it possible that a narrative about the teachings of Creation, which has nothing to do with the prophetic program of events that are outlined in the Bible, has nothing to do with a Creator God dealing with the people of Earth, and which is fully opposed to the teachings contained within the Bible as a whole… would just happen to line up the first two events (A and B) well and the last event (6) well so that a "fake" event could not only be inserted right in between them in a way that would still continue to picture the God of the Bible's past dealings with man and future dealings with man in relation to the other events already set, but also create a masterful chronological conspiracy in the meantime, all found in a book that the TJ says was made by liars and distorters of the truth? Let each one have a solid answer to these questions, combing these questions with the ones previously mentioned and adopting them into their world-view, if they truly desire to hold to the notion that the Talmud of Jmmanuel is not only the original document that Matthew copied from, but also a document which contains all truth.

Why Didn't Matthew Sort Events by Chronology?

(rough draft - incomplete)

The question must now be asked: "If Matthew is the one who did not sort events in chronological order, why on earth would he have chosen to rearrange the events in the particular manner that he did? Was it "just for the sake of being different?" Why didn't he just record all events according to chronological progression like Mark did?

To help answer this question, let’s take a look at two hypothetical situations that will use the Billy Meier case for illustration:

Below are two made-up sequences of reported events concerning the Billy Meier case that stand as outlines of two hypothetical reports that have been created by two hypothetical writers who have investigated the Billy Meier case and have recorded their findings on paper. This example will be over-simplified to make the point especially clear. Observe the two sequences very carefully:

Sequence 1
1. an unimpressive photo event occurs
2. impressive landing tracks are found
3. a most impressive metal specimen is analyzed
4. most impressive sound recordings are heard
5. unimpressive sound recordings are heard
6. impressive video footage is produced
7. an impressive photo event occurs
8. an unimpressive metal specimen is analyzed
9. most impressive landing tracks are found
10. amazing video footage is produced
11. unimpressive video footage is produced
12. impressive sound recordings are heard
13. a most impressive photo event occurs
14. unimpressive landing tracks are found
15. an impressive metal specimen is analyzed

Sequence 2

1. an unimpressive photo event occurs
2. an impressive photo event occurs
3. a most impressive photo event occurs
4. unimpressive sound recordings are heard
5. impressive sound recordings are heard
6. most impressive sound recordings are heard
7. unimpressive landing tracks are found
8. impressive landing tracks are found
9. most impressive landing tracks are found
10. unimpressive video footage is produced
11. impressive video footage is produced
12. amazing video footage is produced
13. an unimpressive metal specimen is analyzed
14. an impressive metal specimen is analyzed
15. a most impressive metal specimen is analyzed

Now in this hypothetical situation, let's say that you are given 2 and only 2 choices for simplification purposes. One sequence is reported in chronological order by one of the writers and the other sequence is arranged in a carefully structured order by the author according to an intended purpose of the author. Which sequence would you most likely choose not to have been arranged in chronological order, a sequence that, instead, was sorted carefully by the author according to the author's style, method, and purpose?

In this case, the choice is simple. Sequence 1 is much more likely to have occurred chronologically, even without looking at transitions between the events, while sequence 2 has much more likely been carefully arranged by the author of the sequence for specific purposes. If sequence 1 contained transitions that implied forward progression through time between all events (like, for example, Mark's gospel), the choice would be even easier to identify sequence 1 as having been reported according to chronological progression of events. What are the odds that 3 photo events, 3 sound recording events, 3 landing track events, 3 video footage events, and 3 metal specimen analyses all occurred in a chronological order that showed a consistent progression from least impressive to most impressive among all types of events? Events in life just never happen to occur in such a nice and tidy order. However, it is much more likely that all of these events could have happened, perhaps in the manner as reported by Sequence 1, but that the writer of Sequence 2 chose to sort these events in an order that would make the report more presentable to his intended audience. While this is a hypothetical and over-simplified example using the Billy Meier case, this example does, indeed, relate to actual reports on the Billy Meier case.

Gary Kinder, the author of Light Years: An Investigation into the Extraterrestrial Experiences of Eduard Meier, was one such reporter on the Billy Meier case. In his book, he starts off by describing a scene where Billy Meier leaves witnesses on a dark and snowy night, entering a forest. Later that night, Billy mysteriously appears before the cold and wet witnesses, showing evidence that Billy was not at all wet prior to his appearing even though he had been gone for over an hour or so. Nobody would question that this was not the first chronological event concerning the Billy Meier experiences that is reported in the book, but Gary Kinder, perhaps, chose to place it here at the beginning to peak the curiosity of new readers into the case who had likely never heard of Billy Meier before. Near the end of the book, Kinder presents the scientific findings on the mysterious metal specimen that was concluded to have been created as a result of a cold fusion process that is still unknown to earth technology to this day, and then, it disappeared without a trace. Nobody would question that this was not the last chronological event off all events about the case reported by Kinder in the book. Kinder simply chose to report this event last, perhaps, because he believed it was the most amazing piece of evidence of all of the evidence presented so he saved the best for last. Throughout the book, Kinder often reports witness events by sorting the events according to who the witness was, covering each witness and the events that he or she saw before proceeding onward to another witness. Again, this is another sorting method that has nothing to do with the chronological sequence of when these events were actually witnessed. Kinder is not alone in his methods. UFO Contact from the Pleiades Vol. 1 and 2 by Lee and Brit Elders, two individuals who were a part of the original investigative team that reported the findings of the Billy Meier case to the U.S. public, are books that have been entirely sorted according to subject matter and not according to chronological progression. Volume 2 covers findings concerning landing tracks alone before proceeding to findings concerning metal specimens alone before proceeding to findings concerning sound analyses alone, etc. Not only is there no law that forbids an author from using such sorting techniques, but history has shown that many authors have arranged the material in their works according to the needs of the intended audience instead of according to chronological progression of events so that their narrative will be more presentable to their intended audiences.

In the same way that Kinder and Elders did not have to tell the readers that the events recorded in their reports were not sorted in chronological order because the reader could tell just by reading of the events that they were sorted according to other purposes, it can also be seen by comparing Matthew and Mark that Matthew has deviated from the chronological path according to a specific purpose. This purpose, however, is not easily seen by readers who do not have a good understanding of world events revealed in the Bible, some past but some still future. These readers might also not have the ability to see Matthew's time indicators and transition phrases which do not imply forward progression through time at all of the crucial points where Matthew seems to "contradict" the order of events that are presented in Mark and Luke. For this reason, there are endless books and websites that have been created throughout history, and, no doubt, more will continue to be created that are devoted to revealing all of the "chronological contradictions" between Matthew and Mark. Such views ignore Matthew's use of broad transitions and time indicators between events where a past event is reported after an event which occurred at a later time chronologically, and such views refuse to allow Matthew to sort events for other reasons beside chronological progression. Nevertheless, many authors have chosen to use such sorting methods for various reasons when reporting various events on various subjects. Matthew has chosen to do this as well. Once it is shown the specific reason why the events in Matthew chapters 5 through the end of chapter 13 are sorted in the manner that they are, let each person decide for themselves the likelihood of the Talmud of Jmmanuel being the original document that sorted the events in this particular order in the first place....

Does the TJ Contradict the Sequence?

Each critical Junction shall be explained in more detail:

(Rough Draft-Edited but still incomplete)

As one reads the book of Matthew while examining the grand timeline of all reported events of the life of J, one will notice that there are many times when an earlier chronological event in the life of J is reported by Matthew in his narrative after reporting a later chronological event in the life of J. As one will see, each and every time that Matthew does this, he properly uses either a time indicator or a transition which allows him to revert to a past event in his narrative between such events. Therefore, whenever an earlier chronological event is reported after a later chronological event, we will refer to this as reaching a "critical junction" in Matthew's narrative. At each critical junction, if Matthew does not properly allow for reversion to a past event, then he will improperly place an event in a wrong time period in relation to where the other writers place the event. If this is so, then Matthew can be charged with not being competent on the matters of chronological progression of the reported events of the life of J. However, if Matthew always properly allows for reversion to an earlier time period with the language he uses, then this will reveal Matthew's competence on the chronological progression of the events of the life of J, showing that he was likely one who walked with J and talked with J. At the same time, if the author of the Talmud of Jmmanuel ever does not properly allow for reversion to a past event, then he or she will improperly place an event in an incorrect time period in relation to where the other writers have placed the event. If this is so, then the TJ author can be charged with not being competent on the matters of chronological progression of the reported events of the life of J and will likely reveal that he or she was simply copying off of Matthew and distorting the details of the events, adding some events while cutting others, since all events that have their cognates in Matthew are reported in the exact same order that Matthew has reported them. We have already noted that it is next to impossible for this to have occurred by independent investigations by the two authors unless all events are reported in chronological order or that the authors had the exact same purposes in reporting the events in the particular orders that they chose. Let's now examine the language of each reporter at each critical junction in more detail.

1. First Chronological Point to Mention (Not a Part of Grand Timeline):
It is very clear as one reads the Talmud of Jmmanuel that the TJ has the wise men from the Orient arriving on the very night of Jmmanuel's birth. Matthew, however, does not show that the wise men came on the night of the child's birth. In fact, he gives many details that would show that he believed this was not the case and that it was, perhaps, many months later.

It is at this time that it will be shown a huge difference between the recording of the events in the early years of the life of J by both Matthew and Luke as compared to the cognates of the same events in the Talmud of Jmmanuel:

Lu 2:12 And this shall be a sign unto you; Ye shall find the BABE wrapped in swaddling clothes, lying in a manger.
Lu 2:16 And they came with haste, and found Mary, and Joseph, and the BABE lying in a manger.

The Greek word that Luke used for "babe" in his birth scene with the 3 shepherds is brephos- meaning a new-born child, an infant, a babe. This Greek word is used for an infant that is either still in the mother's womb or who has just been newly born. Notice how Luke says, at this time, that the babe was lying in a manger (this might be located, perhaps, in a stable- such as where the Talmud of Jmmanuel records the visit of the three wise men.) So from Luke, we see that the 3 shepherds did come on the very night of J's birth.

But Matthew, concerning the wise men, records:
Mt 2:8 And he sent them to Bethlehem, and said, Go and search diligently for the YOUNG CHILD; and when ye have found him, bring me word again, that I may come and worship him also.
Mt 2:9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the YOUNG CHILD was.
Mt 2:11 And when they were come into the house, they saw the YOUNG CHILD with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.

The Greek word that Matthew consistently uses for “young child” in this passage is paidion- meaning a young child, not a newly born babe. Matthew never uses the Greek word "brephos" when describing the child in the scene of the wise men, unlike Luke in his scene with the three shepherds. This is to show that the child, during the visit of the wise men, was older than a newborn. The TJ is the only one that seems to call this young one both an infant and a young child interchangeably as it seemingly attempts to combine Matthew and Luke into one account. This could be used as evidence that the author of the TJ was attempting to use both accounts in creating the story of the TJ and did not realize that the accounts were set in two very different time settings. Otherwise, one must believe that a very clever chronological conspiracy has occurred even here, at the birth scene.

Matthew says at the end of his first chapter that “he called his name Jesus.” Luke states that this occurred 8 days after J’s birth (Luke 2:21). Matthew, then, when compared to Luke, has already separated the birth scene from the visit of the wise men by at least 8 days by stating “he called his name Jesus.” Most scholars recognize that the visit of the wise men, as found in Matthew and also having its cognate in the Talmud of Jmmanuel, occurred over 40 days after J’s birth, after the visit of Mary and Joseph to Jerusalem that is recorded in Luke. What would the parents still be doing in the stable over 40 days after the birth of the child as recorded in the TJ? This is why Matthew shows that the child and Mary were in a "house." It is reasonable to conclude that Mary and Joseph were likely able to find a dwelling place shortly after the birth scene. It was only on the night of the birth that they could not find room in the inn. The author of the TJ may have noticed that the Greek word Matthew uses in his account for "house" means simply "a dwelling place" and could be a dwelling place either for humans or animals. This could be why Mary and Joseph are located in a "stable" in the TJ’s cognate of Matthew’s verse 10 of chapter 2 since the author of the TJ desired to have the wise men come on the night of J's birth (when both Mary and Joseph were present as found in Luke's account of the visit of the three shepherds). It would make sense in Matthew's account that Joseph might not be present at the time of the visit of the magi, unlike in the TJ, because, as can be seen in Matthew's account, the visit of the wise men does not occur on the night of the birth. Joseph very well could have been out in the field at work and then later returned home to find the wise men there. Further evidence that Matthew's scene occurs quite some time after the birth is that the wise men asked: "where is the one born?..." not, "where will the one be born?..." The wise men in Matthew’s account knew for certain that J had already been born and also that J had been born at least several months before (as we shall soon see). In the TJ, however, a strange detail is found.

In TJ 2:4, the wise men say that when they saw a light in the sky, it said "follow the tail of the light because the king of wisdom of the Jews IS BORN, who will bring great knowledge." If one concludes that the light had appeared and disappeared to the wise men multiple times (even though the TJ never says this) and this statement was made the last time that the light appeared to the wise men, it is strange that the voice from the light said that this one "is born" because it would seem that the wise men had lost track of the light for a while, perhaps for days at least, which is why they had to go into Jerusalem and ask around to determine where the child was. Nevertheless, they later arrive and find the child that just seems to have been born that very night. If it had been even just days since they last saw the light that said the child was already born, why were Mary and Joseph still at the manger with a newly born infant when the wise men finally found them? If the voice from the light had told the wise men this when the light first appeared to them (when they were still in the Orient), it would be even stranger that Mary and Joseph would still be at the manger with a "newly born infant" when the wise men finally arrived after their trip that would have taken weeks to months to complete. Unfortunately, it seems that the latter is more likely the case because the statement in TJ 2:14 "after they had listened to Herod Antipas, they departed. And behold, the light with the long tail, WHICH THEY HAD OBSERVED IN THE ORIENT, moved ahead of them with a high singing sound until it reached Bethlehem and stood directly over the stable where the infant was born." This statement in the TJ strongly suggests that the TJ's wise men had not seen the light for a long while, not since it had appeared to them in the Orient and began to guide them towards the direction of Jerusalem (the wise men in Matthew also may not have seen the star since they first observed it, but the star in Matthew did not speak to the wise men). Also, the fact that the voice, in TJ 2:4, said "follow the tail of the light" right before stating that this one was already born in is further evidence that this statement was made while the wise men were still in the Orient and not close to the night of J's birth. The voice would not have needed to keep telling the wise men to keep following the tail of the light over the course of their journey, as if they did not know what they were supposed to do otherwise, unless they had a problem with memory loss. This makes the wise men arriving to a "newly born infant" found in a stable, weeks to months after the voice said that the child was already born, very peculiar indeed.

The strangest detail of all is a detail that both Matthew and the TJ record: In both Matthew and the Talmud of Jmmanuel, the king asks the wise men of the time when the light in the sky appeared (MT 2:7/TJ 2:12). In Matthew, since J is not newly born but older, it is very clear why the king asked this question. It was a well-known belief in those days that the advent of a ruler would be signaled by a new star appearing. Whether or not this belief was true at all times does not matter since the king would have likely believed this to be true anyways, which is why he asked the question. The king had already learned about out WHO was born (one who was King of the Jews) and he already learned WHERE he was born (in Bethlehem) and now he was trying to determine WHEN this one was born. If this one was born quite some time ago and was an adult, then King Herod would have felt that his throne was in danger of being overtaken. Both the TJ and Matthew seem to indicate that the king was worried about this. Therefore, when he asked about when the star appeared, he was trying to determine the age of the child because he believed that the star would have appeared on the night that the child was born. After asking when the star appeared, it is assumed that the wise men must have answered him because he then states in Matthew: "Go and search carefully for the YOUNG CHILD." The king uses this same Greek word here which is the only one Matthew uses in his account which is "paidion," meaning young child, not newly born infant. The order is later made by the king in Matthew's account to kill all children under 2 according to the time (of the appearing of the star) which he asked of the wise men. Even though Matthew and the TJ disagree about this event, it can still be used to determine what Matthew was trying to show, that the king believed the star appeared on the night of the child's birth and that the small boy was closer to the age of 2 than being a new born infant according to the time the wise men told him. The king must have known the child was born quite some time ago to have to included the age up to 2 even though he may have over compensated the age in the same way that he over compensated the area where the child was likely located.

One must ask the question: if the Talmud of Jmmanuel is the original document which was distorted, why does it even record the king asking this question in the first place? If he asked it in error because of his notion that it would have appeared on the night of the birth when in reality it began to lead the wise men to the place long before the birth (which would have been necessary in order for the wise men to arrive on the night of the birth from such a great distance which is what they are doing in the TJ, which also makes the statement by the voice of the light very peculiar as already noted), why doesn't the TJ give an explanation for this? Instead, the TJ simply avoids the issue altogether and states that Herod "later directed them to Bethlehem" and then continues to refer to the one as an infant in contrast to Matthew. The king’s question in the TJ of when the star appeared does not let the reader know how old the child was or whether or not his parents would still be in Bethlehem when the wise men searched for him. As found in the TJ, this question of the king is simply a curiosity question and has no importance at all, but this same question in Matthew is very important because it reveals the approximate age of the child that the king knew of when he ordered the young children to be slain. This is true in Matthew because Matthew, unlike the TJ, does NOT have the wise men arriving on the night of the birth, even though the TJ is describing the same scene in a very similar manner as Matthew.

Questions to ponder: What are the odds that Matthew would use a question found in the TJ which, when looking at the TJ alone, serves no purpose and, without changing the question hardly at all, amazingly make the question line up with the generally accepted ancient belief that the advent of a new star signaled the birth of a new king? What are the odds that Matthew and Luke would use this little detail, along with other clever techniques, to create a little chronological conspiracy at the very beginning of the reported events of the life of J? This is what one must conclude if he or she desires to hold that the TJ is the original document that Matthew distorted.

The other option is that the author of the TJ did not understand the purpose of the king’s question when he or she was changing the book of Matthew. One might be led to conclude that the author of the TJ could not have the light appearing on the night of the birth and the wise men arriving to the young child months later because this would contradict the ET capabilities to predict when a child would be born and have a spacecraft begin to lead the way long in advance. Since the author of the TJ desired to make Matthew’s "star" into an alien space craft, the scene then has the wise men coming to the "infant" on the very night of the birth while both Mary and Joseph are still in the stable (as would have been more likely to have occurred in Luke's account of the 3 shepherds, not the 3 wise men). The TJ author simply had to use both “infant” and “young child” in his or her account as well as the tweak the vague Greek word for “dwelling place” into a stable to make the same details of Matthew's visit of the wise men appear to have occurred on the night of the J’s birth, which was the visit of the three shepherds. However, Matthew shows that this "star" appeared on the night of the birth and was the indicator that the wise men would have recognized and have been able to interpret since they were astrologers. They then traveled a long distance and arrived much later than the birth scene.

2. Critical Junction: Matthew 8:14 - Talmud Jmmanuel 8:19
Observe the grand timeline of all chronological events and note what has happened just before this critical point in Matthew. In Matthew 8:5-13, Matthew records the event where a centurion's servant is healed. The Talmud of Jmmanuel follows Matthew with its cognate of this same event in TJ 8:6-18. Notice that this is event number 19 on the timeline. Once we get to Matthew 8:14, however, we see that Matthew has used a time indicator, which is "when J had come into Peter’s house, He saw his wife’s mother lying sick with a fever." We can conclude from this statement that J saw Peter's mother-in-law during or shortly after the time that J came into Peter's house as explained before. However, as we also said, the time indicator of "when J had come into Peter's house" does not necessarily mean that J came into Peter's house after J healed the centurion's servant. We must check the grand sequence to determine if Matthew has reverted to a past event in his narrative or not. After checking the grand sequence of all reported events, it can be seen that Matthew is now reporting of an event that happened long before the centurion's servant was ever healed. The time when Peter's mother-in-law was healed appears as event number 6 on the grand timeline. Because Matthew has used a time indicator which allows for reversion to a past event within his narrative, Matthew has not contradicted the timeline and has not placed the seeing of Peter's mother-in-law in an incorrect time period in relation to where the other writers placed the same event on the grand sequence.

The TJ, however, does not have the same time indicating phrase that Matthew has in his narrative. Instead, the TJ says in TJ 8:19 "And Jmmanuel came to Peter's house and saw...." The first part, "and Jmmanuel came" is presented as a subsequent event to the healing of the centurion's servant because "and" implies forward progression in time from the previously reported event. The second part, "and saw..." also implies forward progression in time from J coming into Peter's house. Therefore, these two actions, J coming into Peter's house and J seeing Peter's mother-in-law, are presented as two subsequent and successive events after the previous healing event in the Talmud of Jmmanuel. The TJ, unfortunately, has contradicted the overall timeline of all reported events of the life of J and has placed this event in an incorrect time period as compared to the grand sequence.

A possible reason why the TJ has contradicted the sequence can be seen if one looks at this section in its entirety. Notice the many time indicators that Matthew uses in this section of his narrative and compare them to the TJ counterparts:

Matthew 8
Verse 1: "WHEN He had come down from the mountain, great multitudes followed Him."
Verse 5: Now WHEN Jesus had entered Capernaum, a centurion came to Him, pleading with Him,
Verse 14: Now WHEN Jesus had come into Peter's house, He saw his wife's mother lying sick with a fever.
Verse 16: WHEN evening had come, they brought to Him many who were demon-possessed.
Verse 18: And WHEN Jesus saw great multitudes about Him, He gave a command to depart to the other side.

Talmud of Jmmanuel 8
Verse 1: WHEN he descended from the mountain, many people followed him. [good so far...]
Verse 6: WHEN Jmmanuel went to Capernaum, a centurion walked up to him with a request, saying, [still doing good...]
Verse 19: And Jmmanuel came to Peter's house and saw that his mother-in-law lay sick with a fever. [OOPS!...]
Verse 21: In the evening, however, they brought to him many who were possessed; and he drove out the evil spirits through his word and made all the sick well.
Verse 23: WHEN Jmmanuel saw many people around him, he gave the order to go across to the other shore. [we're okay again...]

Notice that the author of the TJ, when changing the book of Matthew, possibly felt that all of these time indicating phrases in Matthew were too redundant and so, perhaps, the TJ author decided to make some changes just to avoid too much redundancy. In doing so, unfortunately, the TJ author has revealed that he or she had no idea how vital these time indicators were and has revealed that he or she did not know that the events in Matthew were not being reported in chronological order in this section. This forces one to have to believe that Matthew "tweaked" the TJ's non-time indicating phrase into a time indicating phrase and that a masterful chronological conspiracy arose which took advantage of Matthew's little time indicator here if one desires to believe that the TJ was the original text that the gospel writers changed and that the TJ contains all truth.

Questions to ponder: What are the odds that Matthew would simply take a phrase which implies forward progression in time and change it into a time indicating phrase that would masterfully be used by both Mark and Luke to place an event that originally happened after the centurion's servant was healed (on J's third trip to Capernaum after the four were called) into a much earlier time period (on J's first trip to Capernaum after the four were called)? Let each have an answer to this question (as well as the previous question) and combine this answer with answers to questions that follow as we progress forward.

5. MAJOR CRITICAL JUNCTION: Matthew 9:36 - Talmud Jmmanuel 9:44
In looking at the grand timeline of all chronological events, it is important to note what has happened just before this critical point in Matthew. In Matthew 9:18-26, Matthew records the event where Jairus's daughter is healed. The Talmud of Jmmanuel follows Matthew with its cognate of this event in TJ 9:20-28. Notice that this is event number 32 on the timeline. Then, in Matthew 9:27-31, Matthew records the event where the two blind men receive their sight. The Talmud of Jmmanuel follows Matthew with its cognate of this event in TJ 9:29-34. Notice that this event falls next in chronological sequence, being number 33 on the timeline. Then, in Matthew 9:32-35, Matthew records the event where the mute demoniac is healed. The Talmud of Jmmanuel follows Matthew with its cognate of this event in TJ 9:35-43. Notice that this event also falls next in chronological sequence, being number 34 on the time line. Once we get to Matthew chapter 9:36 (TJ 9:44), however, we see that Matthew has intentionally skipped over an event that occurred next in the chronological sequence. We know that this skip was intentional because he records this event later, showing that he knew of its occurrence. As we will also see later, this skip and its later placement was also intentional because the rejection by Nazareth, J's own country, was a pinnacle event that concludes Matthew's pictorial narrative of events that begins in chapter 5 and ends by Matthew chapter 14 and verse 1. (Thus, Matthew had a very specific reason for rearranging all events in these chapters out of chronological sequence and sorting them in the manner that he chose, a manner that would not be noticed by a hoaxer who knows little about the events of the Bible.) After skipping over the rejection of Nazareth (being the second time that Nazareth rejected J, Luke recording the first time in Luke 4:16-30), Matthew then records the event where the twelve are sent out, beginning at Matthew chapter 9 and verse 36. Once again, the TJ follows suit with Matthew at TJ 9:44. The question now arises: was this skipping over of the rejection by Nazareth originally caused or known by the author of the TJ and Matthew took this technique for himself?

At this time, it will be stated very clearly and very plainly so that there is no confusion: The record of the twelve being sent out by Matthew begins in Matthew chapter 9 and verse 36 and ends in Matthew chapter 11 and verse 1. The Talmud of Jmmanuel has its own cognate for this entire section, being TJ 9:44-11:1. Thus, all of these verses record the details of event number 36 on our timeline, an event that occurred after Nazareth's second and final rejection of J. From Matthew chapter 11 and verse 2 through Matthew chapter 13 and verse 58, there are NO recorded events that fall next in chronological sequence. In other words, every single detail that is recorded, beginning at Matthew chapter 11 and verse 2 until Matthew chapter 13 and verse 58, explains events that happened BEFORE the twelve were sent out (and before the twelve were even full in number according to the TJ). Again, Matthew has chosen to "sort" his narrative in this manner for a very specific reason which will be explained in full at a later time. It is not until Matthew chapter 14 and verse 1 when Matthew finally resumes chronologically where he left off at Matthew chapter 11 and verse 1. Notice: The Talmud of Jmmanuel has explained events in the exact same order as Matthew, having cognates for almost all of them while including additional events in this section. Did the author of the Talmud of Jmmanuel know that the events were being listed out of chronological order? Let us see…

Matthew 9:36-38 and Talmud Jmmanuel 9:44-46 are clearly cognates. This means that both writers are describing the same event and one author is changing the details of the other author. It is important to note that if the Talmud of Jmmanuel ever does not follow the same path along the timeline that Matthew takes that the TJ will contradict the sequence, and one must believe that there was a very masterful chronological conspiracy created by the 3 synoptic writers if he or she desires to hold that the TJ was the original document that Matthew distorted and that it contains all truth. So let's give the TJ every single possible chance to follow the same paths that Matthew indeed takes to see if the author of the TJ was truly a person who lived at that time and one who walked with J and, therefore, knew that these events were not sorted according to chronological progression. Both MT 9:36-38 and TJ 9:44-46 have already been identified as being cognates, so we are at event number 36 on the timeline. The Talmud of Jmmanuel makes a very bold statement in TJ 9:47, which reads "and so it came to pass that workers for the harvest were found, who gathered around Jmmanuel to become disciples." This phrase can ONLY imply forward progression in time. Thus, the TJ makes a clear statement that at the beginning of event 36, the disciples were not yet 12 in number. In the middle of event number 36, more disciples were found and then, by TJ 10:1, they have now become 12 in number. There is no possible way to conclude anything else by what the TJ says. Now, as we progress, we are going to find it very strange if Judas was not already a disciple long before event 36 so we are going to give the TJ every single possible chance to succeed, even though this is the first time that the TJ presents Judas and it seems he has just become a follower. Nevertheless, we will allow that Judas was following J by the time of the sermon at the mountain. We will see why we are giving the TJ this "chance" later. But there is one thing that we CANNOT do, and that is conclude anything else by what the TJ says other than that at the beginning of event 36, the disciples were not yet twelve in number, and it is at event number 36 that more disciples are found and the total has finally become 12. Notice that Matthew does not suffer from this detail and does not contradict what Mark and Luke recorded, that the disciples were twelve in number at event 16 (20 recorded events before the sending out of the twelve). In Matthew, the 12 are already assumed to have been 12 in number and are simply called together for a specific task, which is "to be sent out," (which is why Matthew uses the word "apostles" in MT 10:2) Now, many have criticized Matthew for not having mentioned the twelve up until this point over the centuries, but, as we shall see, it was also for a very specific reason that Matthew chose not to mention the twelve until this specific point in his pictorial narrative of events. So Matthew does NOT have the 12 finally being complete at this point and allows for the 12 to have been full in number at the sermon at the mountain as Mark and Luke recorded (event 16).

Now, lets acknowledge that MT 9:36-11:1 and TJ 9:44-11:1 are cognates, describing the same event but one author is distorting the details of the other author. We are approaching our next critical junction that occurs at Matthew 11:2. Before we do this, lets make the statement clear again. Matthew chapter 11:1 is the FINAL detail, in chronological sequence, that is recorded by Matthew until Herod the tetrarch hears the report about J in Matthew 14:1/Talmud Jmmanuel 16:1. So Matthew has recorded the sending out of the twelve, which occurred chronologically AFTER Nazareth's second rejection of J, an event that Matthew won't report until MT 13:53-58 for a specific reason, and then has J teaching and preaching in various cities (MT11:1.) The TJ has followed suit with its cognates and, thus, has already accounted for the same exact event. After this, while J is teaching and preaching in various cities, Herod hears about J in MT 14:1. None of the gospel writers knew where J was when Herod heard about this but all agree it was after the twelve were sent out while J was teaching and preaching in various cities.

Matthew 11:2- "and when John had heard in prison" is a time indicator, which we have already noted can be used to either progress forward through time or return to a previous time. By reading Matthew alone, we cannot tell, then, when John had heard in prison about J in relation to the former event 36, the sending out of the twelve. We must, therefore, check the grand sequence. In observing the sequence, we see that Matthew's time indicator has caused him to revert back to event number 21, where J allays John's doubts. If Matthew had not used this time indicator and instead said "and" or "then, John heard in prison…" then Matthew would have contradicted the sequence, but he has not. This time indicator, then, is likely intentional, resulting from Matthew being familiar with the chronological order of reported events. In TJ 11:2, we see a similar time indicator, allowing the TJ to be safe with Matthew. Again, if the TJ ever does not follow the same path as Matthew it will contradict the sequence. Let's give the TJ a chance and say that the TJ has also returned to the past event number 21. Now, lets acknowledge again that MT 11:2-30 and TJ 11:2-33 are cognates, describing the same 2 events on the sequence (events 21 and 22) but one author is distorting the details of the other author. Let's also acknowledge that if the TJ has returned to a past event and contains all truth, the disciples are NOT yet 12 in number during this time period in the TJ but easily can be in Matthew since this event has occurred after event 16. We are approaching our next critical junction that occurs at Matthew 12:1.

Matthew 12:1- "at that time" is a very broad and vague transition that can be used to either progress forward or backward in time in relation to the previously recorded event. It does not require that the next recorded event occurred right after the time of the previously recorded event. In regards to the original phrase that is translated here as either "at that time" or "at that season," one Greek scholar writes: "This paragraph begins exactly like Song of Solomon 11:25 with 'at that season,' a general statement with no clear idea of time.... The word kairoß means a definite and particular time, but we cannot fix it." Another scholar writes: "The season of the year when this occurred is determined by the event itself. Ripe corn ears are found in the fields only just before harvest. The barley harvest seems clearly intended here, at the close of our March and beginning of our April. It coincided with the Passover season, as the wheat harvest with Pentecost." Because Matthew uses such a general statement with no clear indication as to when this event happened in relation to the previous event that was recorded, he has not contradicted the grand sequence because the statement allows for either progression or regression through time in relation to the previous section in Matthew's report. Mark and Luke, however, were much more precise than Matthew in their writings, letting us know when this event occurred in relation to the other events.

By reading Matthew alone, we cannot tell, then, when J went through the grain fields or on what particular Sabbath it was. We must, therefore, check the grand sequence. In observing the sequence, we see that Matthew has returned to past event number 13. If Matthew had not used such a broad transition at this point in his narrative and instead had said "and" or "then" or "the next Sabbath," etc., then he would have contradicted the sequence, but he has not. This, then, was likely intentional as well, resulting from Matthew's knowledge that he was not reporting events in chronological order. In TJ 13:1, we see a similar broad transition, allowing the possibility for the TJ to be safe with Matthew. Again, if the TJ ever does not follow the same path as Matthew it will contradict the sequence. Let's give the TJ a chance and say that the TJ has also returned to a past event in its narrative. Notice how far back in time we have gone. The disciples are not yet twelve in number at the time of this event by even Mark or Luke's testimonies for they do not reach the number 12 until event 16. Now, lets acknowledge again that MT 12:1-21 and TJ 13:1-26 are cognates, describing the same 3 events on the sequence (events 13, 14, and 15) but one author is distorting the details of the other author. Let's also acknowledge that if the TJ has returned to this same past event, contains all truth, and does NOT have Judas joining the disciples until event number 36, that the TJ's record of the secret trip to Bethlehem with Judas could not possibly have happened, unless they got in a time machine without telling us about it. We already said we were going to give the TJ every possible chance not to contradict the sequence, so we will pretend that Judas was following J by the time of event 13, even though NONE of the gospel writers let us know whether or not he truly was at this very early point in time. The "and it came to pass" of TJ chapter 14 can ONLY imply forward progression in time from the previously recorded event. Therefore, we must say that the secret trip to Bethlehem occurred between events 15 and 28 if we are still going to give the TJ a chance to succeed. We MUST, however, say that the disciples were not yet twelve in number at the time of this secret trip to Bethlehem if the TJ is not to contradict the sequence, having them 12 in number at event 36. Since the TJ does not state the number in TJ 14:1, we will allow this and proceed to the next critical junction.

It is important to note the events that are not found in the TJ but are found in Matthew which lead us to the next critical point. Matthew 12:22-50 describe events 25, 26, and 27. In Matthew 13:1, we have the phrase "on the same day" where J leaves the house that he had entered, verified to have occurred by Mark 3:19, and which all 3 gospel writers agreed was located right next to the Sea of Galilee to begin the teaching in parables. In the TJ, we have "on the same day" Jmmanuel walking an amazing 70 miles to the Sea of Galilee from a place near Bethlehem unless we want to say that the master conspiracy also moved the "sea" location from the Dead Sea to the Sea of Galilee. But since some do not wish to take "the same day" literally for whatever reasons, we will proceed nonetheless. Notice how Mark, when he describes this event 28, shows that the disciples were 12 in number at this point (Mark 4:10). This is fine if Mark and Luke's records were correct when they had the disciples becoming twelve at event 16 and Matthew never contradicts their record, but this is not good for the TJ which does not have them becoming twelve until event 36. Unfortunately, it would seem that the author of the TJ would have agreed that the disciples were 12 in number at this point, even if they were not with J at this time in the TJ narrative because its seems that the TJ has progressed forward in time at every critical junction instead of reporting of past events as Matthew has. Nevertheless, we are still going to give the TJ every possible chance to succeed so we will say that the disciples are still not 12 in number at this time in the TJ. Let us proceed to the final critical junction.

After Matthew finishes describing event number 28, he then proceeds forward to event number 35, the event that falls right before the event that Matthew has already accounted for in MT 9:36-11:1 and the event that the TJ has also already accounted for with its cognates, the great event number 36 where, according to the TJ, the disciples finally became 12 in number. Matthew has finally returned chronologically to where he left off at MT 9:34, after having skipped this event, after moving forward to record event 36 out of chronological order, and then making his returns to prior periods to sort past events in an order that lines up with the purpose of his great pictorial narrative of MT chapter 5 thru Matthew chapter 13 (which shows why Matthew was the one who sorted events in this particular time period out of chronological sequence and side-by-side according to the purpose of creating his pictorial narrative of God's dispensational dealings with mankind, a reason that will never be seen by redaction critics who know nothing of the events of the Bible and who cannot see Matthew's time indicators or transitions which allow reversion at every critical junction point and would rather hold that Matthew and Mark contradict each other chronologically. This is also the reason why it was not Mark who got "tired of rearranging Matthew's events" at the point of Matthew chapter 14 and verse 1 or vice versa). We have reached the pinnacle of Matthew's pictorial narrative. Let us acknowledge that Matthew 13:53-58 and Talmud Jmmanuel 15:66-83 are cognates, describing the same event, but one author is distorting the details of the other author. We have given the Talmud of Jmmanuel every single chance to follow the same path that Matthew has taken and we now arrive here, at event number 35. In the TJ, we are one event away from reaching the time when the disciples finally become 12 in number. Everything is looking great… let's see what happens….

In Matthew 14:1, we have the statement by Matthew "at that time Herod the tetrarch heard the report about Jesus." Matthew is picking up chronologically where he left off at Matthew 11:1. Notice how Matthew is using the same broad transition here that he used in Matthew 12:1 so we have no idea how to place this event chronologically by looking at Matthew alone. This must have been intentional and as a result of a purpose other than listing events in chronological order as well. It is only by checking Mark and Luke that we can now see that Matthew has resumed chronologically from where he left off at Matthew 11:1, which we have already seen that the TJ has its respective cognates to match that section, thus having already accounted for it along with Matthew. So here we are, in Matthew, J has been rejected by Nazareth (event 35). He then leaves Nazareth, never to return again according to all 3 synoptic writers. Next, he sends out the twelve, which have just reached their full numbers in the TJ (event 36). In Mark 6:6, we have J going about from village to village after having been rejected by Nazareth for the second time. We do not, therefore, know where J was during and after the time that the 12 were called together and sent out. In Matthew 11:1, we have J continuing to go about from city to city, teaching and preaching, after the twelve have been sent out, setting a good example for his disciples to follow. In Luke, we have further confirmation of the disciples departing from J and going about from city to city before Herod hears about J. All 3 writers record these details, not knowing where J was at this time, and all record this as happening BEFORE event 37, the time when Herod HEARS about J. This is remarkable agreement between all 3 of the synoptic writers. Let's see how the TJ is doing….

The TJ 16:1 reads, "At the time when Jmmanuel was staying in Nazareth, news about him reached Herodes." Uh oh… we definitely have a statement here which stands as a cognate to Matthew's chapter 14 and verse 1 so somebody is copying off of the other and changing things a little bit. Unfortunately, we do not have the same leeway with the TJ's time indicator here that we had with Matthew. Matthew simply said "at that time" which we have already seen that the original Greek meaning of this phrase is so broad that we need the grand sequence to determine when this occurred. But the TJ has added some little, but devastating, additional details. This time indicator is not at all broad or general. This is VERY specific. There is no reason to assume anything else by this statement other than that the time when Herod HEARD about J was during event number 35 because this time indicator makes a very SPECIFIC reference to the event that has just been recorded. But wait a minute… what have we just come to here?... The Talmud of Jmmanuel said that the disciples finally reached their full numbers during event number 36 and then were sent out. But the Talmud of Jmmanuel has Herod HEARING about J during its cognate of event number 35, the short stay in Nazareth before the twelve were sent out.

Mark could not have been clearer when he recorded that King Herod heard about J after J sent out the twelve disciples. In fact, it would seem that Herod hearing about J was a direct result of having sent out the twelve disciples for there is no other event recorded between the sending out of the twelve and Herod hearing about J by ANY writer, the author of the TJ being included, for all of the TJ's cognates have been exhausted and the TJ has allowed absolutely NO room for any of its other reported events to fit between J being at Nazareth and Herod hearing about J because, in the TJ, Herod hears about J WHILE he is still in Nazareth (event 35.) Luke also agrees with this, recording Herod hearing about J after the twelve were sent out and recording nothing else in between. Matthew, through his extensive use of time indicators and broad transitions has allowed himself to come back to this period of time without making any statements that have contradicted the records of Mark and Luke. But the Talmud of Jmmanuel, in recording the events in the EXACT SAME ORDER as Matthew, has left behind an irreconcilable contradiction between all respective accounts on this simple little detail as to WHEN Herod heard about J.

Unfortunately for the TJ, it would seem that the TJ agrees with all 3 synoptic writers on the matter of Herod hearing about J AFTER the twelve were sent out. Sadly, as a result of two little statements that are nowhere to be found in Matthew: "and so it came to pass that workers for the harvest were found, who gathered around Jmmanuel to become disciples" (TJ 9:47) in the record of event 36 and "at the time when Jmmanuel was staying in Nazareth, news about him reached Herodes" (TJ 16:1), referring to event 35, the author of the TJ has left behind evidence that he or she believed that all of the events recorded between these sections in Matthew's narrative were presented in chronological order, the TJ placing the short stay in Nazareth in a very improper time period when compared to the grand sequence. Thus, in the TJ, Herod hears of J a very long time after the twelve were sent out as opposed to shortly after the twelve were sent out by the synoptic writers because all of Matthew's past events contained in this whole section are presented as subsequent and successive events beyond the sending out of the twelve by the author of the TJ, instead of as reversions to previous time periods. There is no possible way to have Herod hearing about J before the twelve were sent out by any single writer, including the writer of the Talmud of Jmmanuel, unless somebody got in a time machine.

Summary of Analysis:
The TJ has contradicted the placement of the event of Nazareth's second rejection of J in relation to the grand sequence, placing it many events after the twelve were sent out, and also says that Herod HEARD of J during this short stay in Nazareth. The grand sequence places the rejection of Nazareth BEFORE the twelve were sent out. Matthew does not contradict the sequence even though he REPORTS of the event after he reports the twelve being sent out since he never uses language to show that he necessarily progressed beyond the time period of the twelve being sent out in the first place. All gospel writers, therefore, have Herod hearing of J after the twelve were sent out which, itself, was after J's short stay in Nazareth. The TJ also has Herod hearing of J after the twelve were sent out but, at the same time, DURING the short stay in Nazareth (which happened before the twelve were sent out according to the grand sequence). Therefore, NONE of the writers, including the TJ writer, have Herod hearing of J before the twelve were sent out. However, since the TJ has Herod hearing of J also during the short stay in Nazareth as well as after the twelve were sent out, it shows that the TJ author believed that the short stay in Nazareth occurred chronologically after the twelve were sent out because Matthew reported it in that order, the grand sequence showing that it occurred before. The TJ has reported the event in the same order that Matthew reported the event and has not allowed for the idea that Herod heard of J before the twelve were sent out. Matthew has allowed for the fact that he was still reporting details concerning a prior time period that occurred before the twelve were sent out because of the language that he used, wheras the TJ has progressed beyond the time period as a result of the little but devastating extra details found in its report but not Matthew's.

Analysis of All Critical Junctions in this Section:

In looking at the entire sequence that began in Matthew chapter 9 and verse 36 and proceeded the entire way to Matthew chapter 14 and verse 1, we have found that even if we dragged the TJ through each critical junction as if it was reporting of events that had happened chronologically prior to the sending out of the 12 (and the completion of the 12 finally being reached according to the TJ) but at later times in its narrative as Matthew has, there was still no possible way to have the TJ avoid contradicting the grand timeline of all reported events when it came to Herod hearing of J. Since the TJ, even after being given every possible chance to succeed, has still revealed that it's author has caused an irreconcilable contradiction of the grand sequence, seeming to show that its author was not one who walked with J, talked with J, and therefore, was not competent in reporting the events correctly, there is no good reason to assume that the TJ EVER reverts to a past event in its narrative in the first place at any critical junction. Additional details found in the TJ itself allow us to come to this conclusion as well. Let's now look at each critical junction that was contained in this section and see the errors of the TJ narrative.

6. Critical Junction: Matthew 11:2-Talmud of Jmmanuel 11:2
(to be continued)

7. Critical Junction: Matthew 12:1-Talmud of Jmmanuel 13:1
It has already been shown that Matthew used a very broad transition that does not allow us to place the location in time of the plucking of the grain on the Sabbath day in relation to other reported events by Matthew in this section of his narrative. After checking the grand timeline, one can see that Matthew has reverted back to a past event when the grain was plucked on the Sabbath (event 13), a time before the TJ and all other gospel writers reveal whether or not that Judas was even following J. The TJ, however, even though it uses the same broad transition as Matthew, seems to be placing this event in a chronological time period that occurred AFTER the twelve were sent out. This likely occurred because the author of the TJ assumed that this event occurred after the sending out of the twelve, in the same manner that many critics assume such when accusing Matthew and Mark of contradicting each other chronologically, when the author of the TJ noticed that Matthew reported the event after the sending out of the twelve and did not understand the purpose of Matthew's vague transition between the events. Further reasons which support why the author of the TJ believed that this event occurred chronologically after the sending out of the twelve is because Judas, in the TJ, is first described in TJ 10:4 as "the only one, other than Jmmanuel, who understood handwriting," and not as one who had been writing or following J for any length of time. It seems, if one is only looking at the TJ, that Judas has just appeared on the scene shortly after the TJ says in TJ 9:47 "And so it came to pass that workers for the harvest were found, who gathered around Jmmanuel to become disciples." Since Judas seems to appear for the first time in the story at this point, he is able to record J's teachings from this point on. However, he is immediately sent out to the villages so he won't be able to write anything down until he returns to J. From the gospel writers, we do know that Judas had been a part of the disciples since the completion of their numbers at the mountain (event 16 on the grand timeline) when the Beatitudes were given and so no more had to be found at event number 36 to bring the number to twelve, but this is denied by the TJ and those who support it.

Since Judas, in the TJ, just seems to have joined the disciples, then, right before the twelve were sent out, it does not matter whether the next reported events in TJ 11:2-TJ 12:35 reverted to prior time periods or not. Nevertheless, in looking at the TJ alone, it seems that TJ 11:2-TJ 12:35 occurred WHILE the 12 were still going about from city to city and J then goes about by himself, even though Matthew began to report of past event number 21 in relation to the sending out of the twelve (event 36) on the grand timeline beginning at Matthew 11:2. We can use the timeline to know where Matthew is in his narrative since he never contradicts it and seems to know about it, but we cannot use the timeline to help the TJ who contradicts it on many occasions. The TJ followed suit with its cognate of TJ 11:2, more likely progressing forward in time, placing the event of J allaying John's doubts (event 21) in an improper time period after the twelve had been sent out (event 36) instead of reporting a past event that happened before the twelve were sent out as Matthew has. Once we get to TJ 13:1, however, where the TJ's cognate for the same event that is reported in Matthew 12:1, an event that occurred chronologically at event number 13 on the grand sequence, a time before the TJ and all other gospel writers reveal whether or not that Judas was even following J and a time before even Mark and Luke say that the disciples were 12 in number, we now reach a crucial moment.

It seems that, in the TJ, ALL 12 disciples have since come back to Jmmanuel after having been sent out and are now walking through the field of grain during the TJ's cognate of Matthew's event number 13 (where the disciples were not 12 in number by Mark or Luke's testimonies). The reason why it is assumed that ALL 12 disciples are here in the TJ but not in Matthew, even though both mention just "the disciples" in their accounts and not their total numbers, is because: 1. The TJ never makes any indication that its author knew of the grand timeline of events in the first place so we can't just baselessly give it credit, and 2. This then gives Judas, who has just appeared on the scene for the first time in TJ chapter 10, before the twelve were sent out, opportunity to write some of the teachings of J down after having been sent out to various cities and finally returning to J at some unstated time before they all walk through the grain fields. The further phrase "It came to pass that Jmmanuel and his disciples went to Bethlehem" of TJ chapter 14 and verse 1, the section in the TJ that comes right after the Sabbath event, allows an even LONGER length of time in the TJ between Judas being able to write the teachings of J down after the 12 return to J, the 12 being able to "walk through the grain fields (AFTER the 12 had been sent out by the TJ)," and the time reported in TJ 14:8 where "at the same time (during the time of the "secret trip to Bethlehem") it transpired that the writings, in which Judas Iscariot had reported on the teachings of Jmmanuel, were stolen from him." Again, if one just reads the TJ, it is assumed that the disciples are twelve in number and, after having returned to J after being sent out, all twelve then go to Bethlehem during this section of the TJ. Unfortunately, we have already seen that in order for the TJ to have succeeded in not contradicting the sequence, this secret trip had to have occurred after event 15 but before event 28 since the TJ's cognates stand parallel to and are reported in the exact same order as Matthew's reports of those past events. The TJ, unfortunately, does not have the disciples becoming twelve in number until its cognate of event 36. Therefore, the author of the TJ, when looking at the event where the disciples were walking through the grain fields on the Sabbath day has, once again, assumed that this event which stands as a direct cognate to Matthew's event, showing that one was copying off of the other while changing things a bit, occurred chronologically AFTER the twelve were sent out and that all 12 disciples were with J during this cognate of a very early time (event 13) on the grand timeline of all reported events. This likely occurred because when he or she was looking at the book of Matthew, the author of the TJ saw that Matthew reported this event after reporting that the twelve had been sent out and so assumed that it occurred at a later chronological time in relation to the sending out of the twelve as many chronological critics do. The author of the TJ has, unfortunately, improperly used this event to allow for time to have passed between the sending out of the twelve and their alleged return to J after having been sent out but before walking through the fields on the Sabbath (which does not occur in Matthew since Matthew is simply reporting an event that happened before the 12 were sent out and before the disciples were 12 in number by anybody's testimonies according to his specific purpose), and its inserted events of Judas writing the teachings of J down on paper, the twelve disciples then making a secret trip to Bethlehem with J, followed by Judas's alleged document being stolen during the inserted "secret trip to Bethlehem." Little did the author of the TJ know that all of Matthew's cognates for this section were reports of events that happened BEFORE the twelve were sent out. The author of the TJ, therefore, has revealed that he or she believed that the plucking of the grains on the Sabbath day occurred chronologically at a time AFTER the twelve were sent out instead of noticing that Matthew was reporting an earlier event, which occurred even before the disciples were 12 in number by Mark and Luke's testimonies, during a time in Matthew's narrative that happens to be reported after his report of the twelve being sent out. Therefore, the TJ has improperly placed the plucking of the grain on the Sabbath day event at a chronological time period occurring after the twelve were sent out even though it has reported of it in the exact same order that Matthew has. It is impossible to conclude anything else if one only looks at the TJ, which is what one must do in order to conclude that the TJ is the true original and all others are liars.

8. Critical Junction: Matthew 13:1
(to be continued)

9. Critical Junction: Matthew 13:53-58
(to be continued)

10. Critical Junction: Matthew 14:1
(to be continued)

The reader now has three options:
1. Believe that there was a very masterful chronological conspiracy created by the gospel writers where Matthew would keep all events listed in the exact same order as the Talmud of Jmmanuel, events which would just happen to line up quite nicely and serve as pictures of the Bible's revelation of God's dispensational dealings with mankind, and Mark and Luke would then make use of all of the broad transitions and time indicators in the TJ (Matthew having to "tweak" a few of them) to create a sequence that would cleverly cause the TJ to contradict itself on having Herod hear about J for the first time after the twelve were full in number and sent out but yet, at the same time, have Herod hearing about J during a short stay in Nazareth that occurred before the disciples were twelve in number and sent out.
2. Understand that the author of the TJ, by placing two little phrases at unfortunate times, has revealed that he or she did not know that the events of Matthew were not listed in chronological order and did not know Matthew's purpose for sorting the events in the manner that he chose, making all appropriate transitions to do so, when the author of the TJ was changing the book of Matthew.
3. Disregard Matthew, Mark, Luke, and the Talmud of Jmmanuel entirely and go about your business.