Birth of John the Baptist

The Birth of John the Baptist as told in the Book of
Luke in comparison to Mandaean Literature

Volume 12 Special Issue Online edition

RESEARCH DONE BY AJAE

The Vision and Angel Gabriel

In Luke’s version, Zechariah is believed to have seen a vision because he was struck mute

And the people waited for Zacharias, and marveled that he lingered so long in the temple. But when he came out, he could not speak to them; and they perceived that he had seen a vision in the temple, for he beckoned to them and remained speechless. (Luke 1: 21 and 22)

And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. (Luke 1: 20)

The angel that delivers this message is of course Gabriel:

"And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. (Luke 1: 11 and 12)

"And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings." (Luke 1: 19)

...the same angel that makes the announcement to Mary of her child:

And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. (Luke 1: 26 and 27)

The Old Testament did not name its angels, who were invisible beings of light carrying out God's work, except in Daniel, a late, post exile book. Then only two angels are named: Michael and Gabriel. Gabriel, which means man of God, was sent to Daniel (Daniel 8:16) to explain the vision of the ram and the he-goat and to communicate the prediction of the seventy weeks (Daniel 9:21). In Jewish lore Gabriel foretold the birth of Samson.

And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. (Daniel 8:16)

Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. (Daniel 9:21)

Christian writers take Daniel-21 – 27 to be a mathematical calculation of when the Messiah would come. Of course the calculation used makes the Messiah Jesus. But this was a Jewish book and in the eyes of the Jewish rabbis this is not what the Book of Daniel meant. Moses Ben Maimon wrote this in his commentary on Daniel 21 –27:

"Daniel has elucidated to us the knowledge of the end times. However, since they are secret, the wise [rabbis] have barred the calculation of the days of Messiah's coming so that the untutored populace will not be led astray when they see that the End Times have already come, but there is no sign of the Messiah."

More recently Rabbi Moses Abraham Levi, in The Messiah of the Targums, Talmuds and Rabbinical Writers," (1971) wrote this:

"I have examined and searched all the Holy Scriptures and have not found the time for the coming Messiah clearly fixed. Except in the words of Gabriel to the prophet Daniel, which are written in the 9th chapter of the prophecy of Daniel."

So it is clear that the angel Gabriel is associated with the Messiah in the Old Testament which then is interpreted in the New Testament as Jesus. This is why Luke has Gabriel make the announcement to Mary. But why does he also have Gabriel make the announcement to Zechariah. We know that at the time of Jesus and John the Baptist there was considerable talk that John the Baptist was the Messiah. There was so much talk that in the Book of John, the author makes a special point of having John the Baptist denied such rumors:

Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him (John 3:28)

In Luke, Gabriel makes the announcement of John the Baptist to Zechariah but also includes the statement that John the Baptist is an agent for the Messiah and not the Messiah.

And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. (Luke 1:17)

Then Luke has Gabriel visit Mary with the news she will have the Messiah. Soon afterwards Mary visits Elizabeth where once again John the Baptist is put in his place:

And it came to pass, that, when Elizabeth heard the salutation of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb
(Luke 1: 41-42)

Is the only reason Luke used Gabriel was because of the Book of Daniel? OR is there another the figure that Gabriel is based on?

Let’s go to the Mandaean writings for a moment. The vision about John the Baptist’s birth is not sent to Zechariah but rather is seen through dream revealed to the Jewish priests.

The priests saw dreams; chill seized on their children, chill seized Jerusalem.

One of the priests came to the Jewish temple and spoke of the dream that he had

In my vision of the night I beheld, I beheld in my vision this. When I lay there, I slept not and rested not, and I beheld that a star appeared and stood over Enishbhai. Fire burned in Old Father Zakhrià; three heaven-lights appeared. The Sun sank and the lights rose. Fire lit up the house of the people, smoke rose over the temple. A quaking quaked in the Throne-Chariot, so that Earth removed from her seat. A star flew down into Judea, a star flew down into Jerusalem. The Sun appeared by night, and the moon rose by day.

The priests were troubled by this dream and they looked for someone who can translate it for them.

When the priests heard this, they cast dust on their head. Yaqif the priest weeps and Beni-Amin`s tears flow. Shilai and Shalbai cast dust on their heads. Elizar (the chief priest) opened his moiuth and spake unto all of the priests: Yaqif interprets dreams, but as yet he has no understanding of these. Beni-Amin interprets dreams ; is he not a man who discloses your secrets? Tãb-Yómin gives us no revelation, though you deem he can give information on all that is and that which is not.

In the list above we are given several names which seem to be fairly unique to Mandaic literature. Since these names are not common they must have had some importance to the author.

The name Beni Amin has been taken by various scholars to mean Benjamin, but there is another possibility that the name refers to the children of Amun. This term is used in other sections of the Book of John (Mandaean) to indicate a separate branch of the Mandaeans.

The name Yaqif is claimed to mean Jacob, while the name Elizar appears to have been a fairly common Jewish name. Shilai and Shalbai still appear as a mystery to me of just who these represent. More study is needed on these names. That brings us to the name Tab Yomin. We do find some connection of this word to the term Atik Yomin in the Kabbalah. The term Atik Yomin means "the Ancient of Days”. In the Kabbalah., the Keser ( the Supernal Crown) has two levels. The lower level, called Arikh Anpin which parallels the idea of freedom. The higher level, called Atik Yomin is the ultimate purpose of creation that is the reality of God.

This is our first clue that the term can be connected to the act of creation. Going back we must remember that the purpose of John the Baptist for the Mandaeans is in the renewal of the religion and the regeneration of the people. Thus John the Baptist begins a creation much in the same way as Noah. But in this case the people are not dead it is the religion that need healing and reviving. In the story of John the Baptist and his wife, the children mentioned parallel the children as conceived by Adam and Eve in the Mandaean literature. Thus once gain showing how John the Baptist is a creation figure.

Continuing in the Mandaean literature we read that:

Then were seen three lights (lamps) which companied him.

These three lights I am taking to be the three Uthras. Hibil Ziwa, Anush Uthra, and Manda-d-Hiia since these three commonly work together and often are interchangeable. It is Anush Uthra who takes John the Baptist away at the time of his birth for protection. These “beings of light” are also referred to as malki or kings. This term, in the form of the word prince, also appears to be placed on the angels Michael and Gabriel in the Old Testament.

In Daniel 10 Michael is called "one of the Chief Princes, who came to help me". While in Daniel 12, we read:

"And at that time shall Michael, stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book."

We also see the term prince being used in the Dead Sea Scrolls. In a piece titled The Heavenly Prince Melchizedek (11Q13), it would seem the idea of Melchizedek being a divine being, and could actually be referring Melchizedek to Elohim, one of the terms used in the Hebrew Bible to refer to God or at the very least a “godlike being”. Melchizedek (King of Righteousness) has also been associated with the archangel Michael.

“For this is the time decreed for ‘the year of Melchiz[edek]’s favor’, [and] by his might he w[i]ll judge God’s Holy Ones and so establish a righteous ki[n]gdom, as is written about him in the Psalm of David, ‘A godlike being has taken his place in the divine council; in the midst of the divine beings he holds judgment…”

Here we have a connection between the titles given to the Mandaean “angels” and the only two named angels in the Old Testament. Could there be a connection between Gabriel and Michael with the “light beings Hibil Ziwa, Anush Uthra, and Manda-d-Hiia.

Gabriel appears to have many of the attributes of Anush Uthra. Starting with the name Gabriel mean literally Man (Geber) of God (el) while Anush also can be traced back to the Hebrew word meaning man (enowsh) with Utha meaning basically being. Not only do we see a comparison in the name but we also have a comparison in the creation aspect. We read in the Ginza that Gabriel is the secret name given to Ptahil Uthra by Bhaq Ziwa, another name of Abatur the Third Life. We also know that Ptahil is one of the figures that is connected in the creation of man. Is there any where else outside of the Mandaean literature that would connect Gabriel with this creation. In the Talmud there is a creation story that demonstrates just that:

It was also on the sixth day that God made human beings. God had discussed the creation of humans with the angels, who weren't too sure that it was a good idea. Some of the angels resented the idea that God would create another sentient being and they complained. God, tired of their impudence, pointed his finger at these angels and they were consumed by fire. God then ordered the angel Gabriel to go and bring soil from the four corners of the world, with which to make man.

When Gabriel began his task, he learned that the earth was reluctant to give up any soil for the creation of humans. The earth knew that mankind would someday ruin the earth and spoil it's beauty. Upon hearing this, God himself scooped up the earth and fashioned Adam, the first man.

When God created the body of man, He prepared to join it with the soul, which had been created on the first day. The angels were again concerned that another creature with a soul would exist. Among the most contentious of these angels was Samael [meaning "venom of god"], who was also called Satan. He told God: "You created us, the angels, from your Shekhinah ["Divine Presence"] and now you would place us over a lowly thing made of dirt? You would waste a soul on a piece of mud? You would create a thinking being out of dust?

Of course this passage also smacks very closely of Mandaean ideology of the creation of man, soul and the joining of the two. But that is for another paper.

Here we have Gabriel at the creation of man both in the Talmud and in Mandaean literature. He is called “man of God” and retains this same idea in Mandaic. Gabriel brings the message to Zachariah while the three light beings accompany Zechariah prior to the conception of John the Baptist. It is Anush Uthra who takes John the Baptist away while in Christian folklore it is the angel Uriel.

In an article titled The Christian Scheme: Gnosis and Christianity: Jesus-Logos-Christos (Theosophy, Vol. 56, No. 11, September, 1968 Pages 334-344) the author writes:

This Spirit is the Christos, the messenger of life, who is sometimes called the Angel Gabriel (in Hebrew, the mighty one of God), and who took with the Gnostics the place of the Logos, while the Holy Spirit was considered Life.

This idea that the Angel Gabriel is also referred to as the Messenger of life brings up the similarity with the name Manda-d-Hiia which means Knowledge of Life. In this passage the Angel Gabriel takes place of the Logos or the word of god -- or we can also translate to mean the mind (Knowledge of God (Life) Remember it is not unusual for writers to confuse the three light beings especially in the area of jobs because they are so similar in their duties and responsibilities. This does show the idea that Gabriel is associated with this arrangement of title.

But there is more to the Angel Gabriel. We see already where visions and the prophets are connected. Into this mix we add the Nazarites. It is believed that the Nazarites came out of Egypt with Moses. If this is so then they were in Egypt prior to the exile. We first see the word root for Nazarite used in connection with Joseph, which generally believed to be used because Joseph is separated from his family. But once again we find a funny connection. In the Talmud we find a story that places the Angel Gabriel in Egypt with Jospeh.

In the Talmud we find Joseph sovereign over Egypt. The story tells of Joseph and how he is at odds with the advisors he replaced in Egypt. The advisors put forth a challenge to Pharaoh concerning the former slave, Joseph:

Rabbi Hiyya ben Abba said in the name of Rabbi Johanan: "At the moment when Pharaoh said to Joseph, And without thee shall no man lift up his hand, Pharaoh's astrologers exclaimed: 'Wilt thou set in power over us a slave whom his master bought for twenty pieces of silver!' He replied to them, 'discern in him royal characteristics.' They said to him, 'in that case he must be acquainted with the seventy languages.' Angel Gabriel came and taught [Joseph] the seventy languages, but he could not learn them. Thereupon [Gabriel] added to his name a letter from the Name of the Holy One, blessed be He, and he learnt [the languages]..." (Sotah 36b)

According to this Talmudic passage, Joseph received two things from the angel Gabriel mastery over seventy languages and an additional letter to his name. Both of these ideas are based on exegesis of a verse in Psalms:

Sing aloud to God our strength; make a joyful noise to the God of Jacob. Raise a song, and beat the tambourine, the sweet lyre with the harp. Blow a shofar on the New Moon

... For this is a statute for Israel, an ordinance of the God of Jacob. This he ordained in Yehosef (Joseph) for a testimony, when he went out over the land of Egypt. I heard a language I had not known. I removed the burden from his shoulder ... You called in trouble, and I saved you; I answered you in the secret place of thunder; I tested you at the waters of Meribah. Selah. (Psalms 81)

The verse refers to Yehosef, that is, Yosef with an extra "heh". This is a new name given by the Angel Gabriel to Joseph. Could this be a religious name replacing his older name as an induction into a religious organization? When someone is baptized in the Mandaean faith he or she is given a religious name. The name is witness or blessed by not only the melki (kings) but their representation on earth the Mandaean priesthood. We see this same idea in the Jewish literature where God changes the names of many Jewish leaders such as Abram to Abraham.

Furthermore, the verse refers to his having “heard a language I had not known”. Indicating that the Angel Gabriel has educated him. Once again we have a parallel with the Mandaean literature in which Anush Uthra was in charge with the education of John the Baptist.

The Angel Gabriel once aain appeared in Egypt with the infant Moses. Once again we go to the Talmud for the legend

When Moses was in his third year, Pharaoh was dining one day with the queen Alfar'anit at his right hand, his daughter Biti'ah with the infant Moses upon her lap at his left, and Balaam the son of Beor together with his two sons and all the princes of the realm sitting at the table in the king's presence. It happened that the infant took the crown from off the king's head, and placed it on his own. When the king and princes saw this, they were terrified, and each one in turn expressed his astonishment. The king said to the princes, "What speak you, and what say you, O ye princes, on this matter, and what is to be done to this Hebrew boy on account of this act?"

Balaam spoke, saying: "Remember now, O my lord and king, the dream which you dreamt many days ago, and how your servant interpreted it for you. Now this is a child of the Hebrew in whom is the spirit of God. Let not my lord the king imagine in his heart that being a child he did the thing without knowledge. For he is a Hebrew boy, and wisdom and understanding are with him, although he is yet a child, and with wisdom has he done this, and chosen unto himself the kingdom of Egypt. For this is the manner of all the Hebrews, to deceive kings and their magnates, to do all things cunningly in order to make the kings of the earth and their men to stumble.

"Now therefore, my lord king, behold, this child has risen up in their stead in Egypt, to do according to their deeds and make sport of every man, be he king, prince or judge. If it please the king, let us now spill his blood upon the ground, lest he grow up and snatch the government from your hand, and the hope of Egypt be cut off after he reigns. Let us moreover, call for all the judges and the wise men of Egypt, that we may know whether the judgment of death be due to this child, as I have said, and then we will slay him.

Pharaoh sent and called for all the wise men of Egypt, and they came, and the angel Gabriel was disguised as one of them. When they were asked their opinion in the matter, Gabriel spoke up and said: "If it please the king, let him place an onyx stone before the child, and a coal of fire, and if he stretches out his hand and grasps the onyx stone, then shall we know that the child has done with wisdom all that he has done, and we will slay him. But if he stretches out his hand and grasps the coal of fire, then shall we know that it was not with consciousness that he did the thing, and he shall live."

The counsel seemed good in the eyes of the king, and when they had placed the stone and the coal before the child, Moses stretched forth his hand toward the onyx stone and attempted to seize it, but the angel Gabriel guided his hand away from it and placed it upon the live coal, and the coal burnt the child's hand, and he lifted it up and touched it to his mouth, and burnt part of his lips and part of his tongue, and for all his life he became slow of speech and of a slow tongue.

Seeing this, the king and the princes knew that Moses had not acted with knowledge in taking the crown from off the king's head, and they refrained from slaying him. God Himself, who protected Moses, turned the king's mind to grace, and his foster-mother snatched him away, and she had him educated with great care, so that the Hebrews depended upon him and cherished the hope that great things would be done by him.

This is a fascinating legend. For one thing Moses is not considered a prince of Egypt but a Hebrew, and not just any Hebrew but maybe the one born with knowledge. The Angel Gabriel has disguised himself as a wise man of Egypt and devised a contest in which he can manipulate the outcome. Of course Moses’s life is saved and he is raised in the Egyptian house of the Pharaoh’s sister. This story also solved the problem of why Moses had to have Aaron speak for him since he was disfigured as a child.

MY THOUGHTS

So what have we found. Zechariah receivers the announcement of John the Baptist’s birth through the Angel Gabriel while in the Mandaean piece it is the Jewish priests themselves who receive the vision and they are the ones who take the message to Zechariah. But in the Mandaean piece we do find the three light beings accompanying Zechariah prior to the conception of John the Baptist.

We also find that Angel Gabriel has many attributes that can be compared to the Mandaean light being Anush Uthra. The idea of the creation still has a hold as the Mandaean religion has been in down spiral and John the Baptist is here to renew, revive, and heal the living religion. The Angel Gabriel is with God before the creation of Man. Anush Uthra is the one of whisks John the Baptist away when his life is in danger.

We also see a connection between the visions with prophets and both with the Nazarites. It is these Nazarites who came out of Egypt with Moses and the root word is first used with Joseph. We also know that the Mandaean claim to be co-religious with the Egyptians and to have left around the same time as Moses. We find stories where the Angel Gabriel appears in Egypt in connection only with Moses and Joseph. I have not been able to connect Gabriel to any other person while in Egypt or anywhere until the appearance in Daniel.

So how does this all fit in? Once again we have Mandaean stories that are circulating that are pick up and used by various groups. Luke picked up on the idea of the Angel Gabriel announcing the birth of John the Baptist. This could have been his own idea using Anush Uthra or he could have used other stories as his base. The idea of Anush Uthra as the “angel” associated with John the Baptist could have been common knowledge. Christian writers in an attempt to write out the importance of John the Baptist looked to the Old Testament to find and angel for Jesus. In this search they found Daniel and the Angel Gabriel. The names already were similar and since we do not know exactly when Daniel was written or edited we cannot be sure if Gabriel came from Mandaic sources or the other way around. Although the evidence is stacked up on the Mandaean side, this was not important to the Christian writers. They used Daniel to enforce the Messiah idea and Gabriel of course would be then be the announcer of Jesus. Thus Luke also used Gabriel to announce John the Baptist to show his place in Christian theology and to discredit him among his followers as a prophet.

Introduction

Names of Zechariah and Elizabeth

His parent were older and had not had any child

His birth was the result of a heavenly interception

The Vision and Angel Gabriel

His name will be

John the Baptist’s birth is threatened

John the Baptist is taken away