The Gospel of the Holy Twelve [i]
Chapter 46 1. AFTER six days, when the Festival of Sukkόth [Tabernacles] was at hand, Yahwshúa took the Twelve and brought them apart up into a high mountain, and as he was praying the fashion of his countenance was changed, and he was transfigured before them, and his face did shine as the sun, and his garment was white as the light. 1)Compare with Mark 9; Luke 9; Matthew 17
2. And, behold, there appeared to them Moshéh and Eliyáhu talking with him and spoke of the Law, and of his decease which he should accomplish at Yerushalem. 3. And Moshéh spoke, saying, “This is he of whom I foretold, saying, ‘A prophet from the midst of your brethren like me, shall YHWH send to you’, and that which YHWH speaks to him, shall he speak to you, and to him shall ye hearken, and whosoever will not obey shall bring upon themselves their own destruction. 4. Then Kephá said unto Yahwshúa, “Rabban, it is good for us to be here; if you desire let us make here three Sukkáth [tabernacles]; one for you, and one for Moshéh, and one for Eliyáhu.” 5. While he yet spoke, behold a bright cloud overshadowed them, and twelve rays as of the sun issued from behind the cloud, and a voice came out of the cloud, which said, “This is my beloved Son, in whom I am well pleased; hear ye him.” 6. And when the Talmidím heard it, they fell on their faces and were much amazed, and Yahwshúa came and touched them and said, “Arise and be not afraid.” And when they had lifted their eyes, they saw no man, save Yahwshúa only. And the six glories were seen upon him. 7. AND Yahwshúa said unto them, “Behold a new law I give to you, which is not new but ancient. Even as Moshéh gave the Ten Words to Yisraél after the flesh, so also, I give to you, the Twelve Words, for the Kingdom of Yisraél after the spirit. 8. For, who is the Yisraél of ĔL? Even they of every nation and tribe who work righteousness, love mercy, and keep my commandments–these are the true Yisraél of ĔL.” And standing upon his feet, Yahwshúa spoke, saying:
9. “Hear Yisraél, YHWH Elohéyḳa is One; Many are My seers and My prophets. In Me everything lives and moves and has subsistence.” 2)vss. 10-21 re-numbered
10. Ye shall worship One: YHWH, the Father-Mother in the heavens of Whom are all things and, revere the sacred Name. 11. Ye shall revere your fathers and your mothers on earth, whose care is for you, and all the Teachers of Righteousness. 12. Ye shall cherish and protect the weak, and those who are oppressed, and all creatures that suffer wrong. 13. Ye shall work with your hands the things that are good and seemly; so, shall ye eat the fruits of the earth, and live long in the earth. 14. Ye shall purify yourselves daily and rest the Seventh Day from labour, keeping holy the Sabbaths and the Festivals of your Elohíym.
15. Ye shall do to others as ye desire that others should do to you. 16. Ye shall not take away the life of any creature for your pleasure, nor for your profit, nor yet torment it. 17. Ye shall not steal the goods of anyone, nor gather lands and riches to yourselves, beyond your need or use. 18. Ye shall not eat the flesh nor drink the blood of any slaughtered creature nor yet anything which brings disorder to your health or senses. 19. Ye shall not make impure marriages where love and health are not nor yet corrupt yourselves or any creature made pure by the Holy. 20. Ye shall not bear false witness against any nor willfully deceive any by a lie to hurt them. 21. Ye shall not do to others as ye desire not that others should do to you.
22. And when the Talmidím heard these words, they smote upon their breasts, saying: “Wherein we have offended, O Elohíym forgive us: and may Your Wisdom, Love, and Truth within us, incline our hearts to love and keep this Holy Law.” 23. And Yahwshúa said unto them, “My yoke is equal and my burden light, if ye are willing to bear it, to you it will be easy. Lay no other burden on those that enter into the kingdom, but only these necessary things. 24. This is the New Law to the Yisraél of ĔL, and the Law is within, for it is the Law of Love, and it is not new but ancient. Take heed that ye add nothing to this law, neither take anything from it. Truly I say to you, they who believe and obey this law shall be saved, and they who know and obey it not, shall be lost. 25. But as in Adam all die so in Mashíakh shall all be made alive. And the disobedient shall be purged through many fires; and they who persist shall descend and shall perish eternally.” 26. And as they came down from the mountain, Yahwshúa charged them, saying, “Tell the vision to no man, until the Son of man is risen again from the dead.” 27. His Talmidím asked him, saying, “Why then say the scribes that Eliyáhu must first come? And Yahwshúa answered and said unto them, “Eliyáhu truly shall first come and restore all things.” 28. But I say unto you, that Eliyáhu is come already, and they knew him not, but have done to him whatsoever they desired. Likewise, shall also the Son of man suffer of them. Then the Talmidím understood that he spoke to them of Yoḥanán ha’Matvíl (John the Baptist).
This Gospel (GHT) has been published variously with explanations of its origins and as to which part of those claims were actually the authors’ or were later publishers’ claims added to his work, we do not know. There may be some transmission errors since his work. The GHT is a ‘Harmony of the Four Canonical Gospels’ with the authors’ own (inspired?) reconstruction and editorial interpretation using (or in agreement with) known alternative source material (in his day) that had been discarded by the so-called, “orthodoxy”. It is an attempt to restore original Christianity. The non “orthodox” material and organization does strike a pleasing chord within the heart. There is a preface that describes it thusly: that it “was communicated to the Editors, in numerous fragments at different times, by Emmanuel Swedenborg, Anna Kingsford, Edward Maitland, and a priest of the former century, giving his name as Placidus, of the Franciscan Order, afterwards a Carmelite. By them it was translated from the original, and given to the Editors in the flesh, to be supplemented in their proper places, where indicated, from the “Four Gospels” (A.V.) revised where necessary by the same. To this explanation, the Editors cannot add, nor from it take away. By the Divine Spirit was the Gospel communicated to the four above mentioned, and by them translated, and given to the four above mentioned, and by them translated, and given to the writers; not in séance rooms (where too often resort the idle, the frivolous and the curious, attracting spirits similar to themselves, rather than the good), but “in dreams and visions of the night,” and by direct guidance, has God instructed them by chosen instruments; and now they give it to the world, that some may be wiser unto Salvation, while those who reject it, remain in their blindness, till they will to see.” (“Explanatory Preface” From an early 20th century edition published in London.) Other commentaries attached to it identify its origins thusly: that it was written by the Apostle John in ≈A.D. 70 and sent to India for safekeeping. It was brought back West and shown to RCC clergy and confiscated by them. It was then reconstructed by Rev. Ouseley with the aid of revelations, dreams, and visions. Did the Apostle John, with NT in hand in ≈A.D. 70, seek to restore the foundation of the four Gospels and with his own apostolic authority, interpret, organize, and correct, and send a copy to disciples in the East for safe keeping (as is claimed)? Then, did, maybe, travelers, or, Nestorians who had exiled themselves to India to escape persecution, bring it back to the West from India / Kashmir / Tibet, as some think was the case with Sefer Josippon? Then, was it confiscated and hidden by the RCC? These unverifiable assertions are beyond scholarly examination at present and one should be cautious in accepting such claims. However, one can research into original “Christianity” (including the redaction of the Tanakh, the Gospels, Vegetarianism, Reincarnation, and other matters) through other source materials and arrive at the same conclusions, aside from reading GHT. Indeed, reading GHT will help you see what you will find in such research in a familiar Gospel format. It may not be without the author’s own creative (inspired?) imagination within his 19th century context. For example, there may be some Eastern Orthodox flavors in parts of it. The GHT takes for granted, that the Canonical Testaments are documents that long ago were sifted/reconstructed/edited from original sources, even as modern scholarship with various scenarios now accepts. There are other modern gospels of the twentieth century: the GHT is the best and safest. Paqid, Yo’el Ben Avraham, MA (2020) I am personally updating the old English in it.
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