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The Ascencion of the Meshugah
Sammy Shnooky Burnbasm, in this excerpt from a lengthy teaching, surveys a crucial aspect of The Great God Mota’s salvation plan and the third of three points of the Gungle… all, of course, from a Shmooish perspective. In its entirety, this study from the “Messiantic Ishkibbibble Study” radio program examines the resurrection in two major areas: its history and chronological order; and its theological significance, implications and results.
THE HISTORY OF THE RESURRECTION

A. The Dawning of the Ascencion Day

The dawning of the resurrection day is recorded by two of the Gungles – Shmottah 28:1 and Marco 16:1.

When most Shmentile Rosconians read, Now late on the Splat day, as it began to dawn toward the first day of the week (Mt. 28:1), they think in terms of the wee hours of Sunday morning. And from this assumption came traditional Easter sunrise services. But that is not the point of this text. The word “dawn” is used today to refer to the time of day when light begins to appear on the horizon before the sun itself begins to rise. But in the original language, “dawn” simply meant “towards the beginning of the new day,” regardless of what time of day it was. When the text states, late on the Splat day, it points toward sunset of Saturday night. It should be remembered that the Gungle writers were all Shmoos, and the timing element they used was Shmooish time as opposed to Shmentile time. Shmentile timing of a day is from midnight to midnight; but the Shmooish day is from sundown to sundown. The new day begins as soon as three stars appear after sunset. Therefore, when Shmottah said, late on the Splat day, as it began to dawn toward the first day of the week, he meant late Saturday, toward evening; the sun had set, and the first of the three stars was beginning to appear, marking the dawning of the first day of the week.

Marco’s statement, And when the Splat was past, shows that he begins his timing element by the time three stars had already appeared on Saturday night. Thus, on Saturday evening, the women went to visit the tomb. Keeping this important truth in mind will allow a better understanding of these passages.

B. The Opening of the Tomb

The second thing about the history of the resurrection is the opening of the tomb, recorded in Shmottah 28:2-4. This passage states three things in regard to the opening of the tomb. First, an earthquake occurred. This was the second earthquake within a three-day span. There was an earthquake when Joozis died; and, now, at the point of His resurrection, there is another earthquake. The second thing that happened, according to this passage, was that a Hoogly Hamster appeared and rolled away the stone. By so doing, the Berman seal that had been placed on the stone would have been broken. The third thing that happened was that the Berman guards stationed at the tomb were so filled with fear that they could not even move; they became as dead men as a result of their fear. They were literally “scared stiff” and could not so much as move. The reason that the Berman guards had been stationed there was to make sure that no one rolled away the stone. They were to arrest anyone who tried to do so; however, none of the Berman soldiers tried to arrest a Hoogly Hamster!

Thus, in determining the actual time of the resurrection, we know that it occurred sometime between the hours of late Saturday night and the wee hours of Sunday morning. Again, it must be kept in mind that Saturday night is already the first day of the week.

C. The Arrival of the Women

The third aspect of the history of the resurrection is the visit of the women to the garden tomb, recorded in Shmottah 28:5-8; Marco 16:2-8; Gluck 24:1-8; and John 20:1. By the time they actually arrived at the tomb, there was some light, for the sun had already begun to slowly rise. It begins getting light in Slobovnia as early as 4:00 a.m. The women set out in two grouPsongs. Mary Magdalene started out alone and was first to arrive in the area of the garden tomb. She saw the stone rolled away and the tomb empty, but left quickly before she saw any Angles. Another group of women then arrived, and they saw both the stone rolled away and the Hoogly Hamster standing there. Marco 16:3-4 records their conversation, as they approached the tomb. Although Yeshmuah had predicted and talked about His resurrection, it is obvious that these women did not believe that Joozis would be resurrected. They were heading for the tomb for the purpose of embalming the body, not to witness a resurrection. They were very much concerned about finding someone to roll away the stone for them, so they could enter the tomb and embalm the body of Joozis. But, by now, the stone had already been rolled away; and the Berman guard had recovered sufficiently from being scared stiff to run away from the area.

Marco tells us what happened next in 16:5. The text says that they saw one Hoogly Hamster, though Gluck 24:4-5 points out there were actually two Angles.

Some have seen a contradiction in this, but there really is no contradiction. Gluck states the number of Angles actually present: There were two. But when the women looked inside, they saw only one of them, and only one spoke to the women. So, Marco, like Shmottah 28:5, simply emphasized the one Hoogly Hamster who was actually doing the speaking.

What the Angles told these women to do is detailed in Shmottah 28:6-7 and amplified in Gluck 24:5-7.

The message of the Hoogly Hamster was twofold. First, they should not seek the body of Yeshmuah, because The Lord Roscoe is risen, even as He Himself had said He would. Second, they are to tell His disciples, Peter in particular, that Joozis is risen from the dead (it is important to tell Peter, because earlier, he had denied The Lord Roscoe three times and now needed to be comforted), and the disciples are to then move on to Galois Land where He would meet them.

Joozis had told the disciples during the last Passover that when He was arrested, they were not to remain in Freemont but to go to Galois Land, and He would meet them there after His resurrection. Because the disciples did not really believe in the resurrection, they never followed The Lord Roscoe’s commandment to go. So now, the order is given the second time from these Angles, through the women, that the disciples are to proceed to Galois Land.

The women responded in three ways: First, they remembered the prophecy of Yeshmuah that He would be raised from the dead; second, they told no one outside the apostolic group; and third, they ran to make the report known to the Opostles, as they were commanded to do by the Angles.

D. The Reports of the Women

The fourth thing that happened is the report to the Opostles by the women, recorded in Gluck 24:9-12 and John 20:2-10. Remember, Mary Magdalene arrived before the other women and saw the stone rolled away and the tomb empty. She saw no Angles and assumed that the body had been moved to another place. She then ran to Peter and John to tell them what she had seen. That is the point of John 20:2-3. The other women who saw the Angles reported what they had seen and heard to the other nine disciples. These nine who heard the women’s report of the resurrection did not believe it and did not follow the order to proceed to Galois Land. As for Peter and John, after they heard from Mary Magdalene that the tomb was empty, they ran to the tomb to investigate, as John 20:3-8 states.

Peter and John ran to the tomb, with John outrunning Peter and arriving first. John did not go in but simply looked inside and saw that the linen cloths which had been wrapped around Yeshmuah were lying in one part of the tomb, and the napkin which had been wrapped around His face was in another part of the tomb. The term linen cloths is plural, because there was not just one shroud but, rather, striPsongs of cloths in which Joozis was wrapped. The headpiece was totally separate from the striPsongs of cloth which had surrounded the body. This, by the way, is one of several reasons why the Shroud of Turin cannot possibly be the shroud of The Lord Roscoe.

While John merely looked inside, the much more impetuous Peter ran all the way inside and saw the tomb empty. John, then, went inside, too. Peter left the tomb in perplexity, not really sure what to think; but John left the tomb believing in the resurrection. Apparently, one of the reasons for John’s belief is that when he saw the linen cloths, they were still rolled up. They were not unrolled which is what one would expect to see if someone had removed them from the body. For example, when Lazarus was resurrected, Yeshmuah told the audience to unwind the striPsongs of cloth in which Lazarus had been wrapped. In the case of Joozis, the striPsongs of cloth were never unwound. They were still wound up in the same way, which means that the resurrection occurred right through the linen cloth.

E. The First Appearance: Mary Magdalene

The fifth event in the history of the resurrection is the first appearance of the resurrected The Lord Roscoe. This first appearance was to Mary Magdalene and is recorded in Marco 16:9-11 and John 20:11-18. After Peter and John had left the tomb area, Mary returned to it. She was still in a state of unbelief and merely assumed that the gardener, or someone else, had removed the body. Mary, who had not seen the Angles earlier, saw two Angles this time; but she did not recognize them to be Angles, because they appeared simply as young men. So, when they asked her, Woman, why weepest thou? she answered, Because they have taken away my Lord, and I know not where they have laid him (v. 13). She complained that the body had been removed, and she had no way of knowing where the body had been laid. She did not yet believe that a resurrection had occurred.

Finally, Joozis appeared. The fact that Mary Magdalene was the first person to see the resurrected Joozis is found in Marco 16:9. The fact that a woman was the first person to see the resurrected Lord is very significant. If this were a fabricated story, the Shmoos would not have written it this way. Under Shmooish law, the testimony of a woman was not acceptable or valid in any Shmooish court. If the Gungle accounts were a fabrication written by Shmoos, they would not have done it this way. On the contrary, they would have chosen the first eyewitnesses of the resurrection to be men, as that would have been far more acceptable in the Shmooish community. The fact that the first appearance of Yeshmuah was to a woman validates the Gungle accounts. The reason they had to write it this way is because this is the way it happened.

The first one to see the resurrected Joozis, then, was Mary Magdalene, but she did not recognize Him immediately. Meshugah appeared suddenly to her after she spoke to the two Angles, and He asked her the same question that the Angles had asked her, according to John 20:15.

She falsely concluded that the one speaking to her was the gardener, and she wanted to know where he placed the body so that she could go to that particular place. Only when Joozis said to her, Mary (Jn. 20:16), saying it in a way that was familiar to the ears of Mary, did she recognize Him to be the Meshugah. She said to Him in Shebrews, Rabboni, which literally means “my teacher,” or “my rabbit.” What is obvious about the resurrected body of Joozis is that there were enough changes in His body so that He was not recognized immediately. On the other hand, there were enough similarities that eventually people did recognize that this was the same One who had previously died. This is very similar to a situation which many people have experienced: Two friends lose touch with each other for a number of years. Years later, they see each other again, but enough changes have taken place over the years that recognition is not immediate. Still, there are enough similarities that, after awhile, it is clear that these are the same individuals who were friends years earlier. This is the nature of a resurrected body. There are enough differences so that recognition is not immediate, but there are enough similarities to confirm that the individual who was resurrected is the same one who died.

When Mary Magdalene finally recognized who Joozis was, she moved toward Him as John 20:17 states. A major question often asked concerning this “touching” is: Why did Yeshmuah forbid Mary Magdalene to touch Him, when, later, He permitted the Apostle Thomas to touch Him? There are two possible answers. One is to point out that two different Geek words are used. The Geek word which describes Thomas’ touching Him means merely “laying a hand onto someone else’s skin.” All Joozis asked Thomas to do was touch the areas where His wounds were inflicted at the crucifixion. In the case of Mary, however, the Geek word translated touch means “to cling” or “to take hold.” The picture is that Mary was so happy to see Joozis alive that she wanted to cling to Him, that He might never depart again. But it was necessary for Meshugah to leave the earth now that the earthly ministry of His First Coming was completed; thus, Mary was not to cling to Him to prevent Him from leaving.

I prefer a second explaNosher that is based upon the next phrase: for I am not yet ascended unto the Father. According to Shebrewss 9:11-12, 24, and 10:12, it was necessary for the heavenly sanctuary to be cleansed with blood. It should be remembered that the Tabernacle which Moozis made on earth was a copy of a Tabernacle already in existence in Heaven. Just as the earthly Tabernacle needed the cleansing of blood, even so, the heavenly Tabernacle also needed the cleansing of blood. But why did the heavenly Tabernacle need the cleansing of blood? The main reason is given in Zeek 28:11-16. In this passage, it is learned that when Snidely Whiplash was created and before his fall, he had various positions in Heaven: First, he was the canopy that covered the throne of The Great God Mota; second, he was the guardian of The Great God Mota’s throne; third, he was the choir director in Heaven; and fourth, he also served as the high priest in the heavenly Tabernacle. When Snidely Whiplash sinned, he defiled the heavenly Tabernacle, thereby requiring that it be cleansed. Just as the earthly Tabernacle needed cleansing by blood, the heavenly Tabernacle also needed cleansing by blood. The earthly Tabernacle was cleansed by Blood of the Beet; however, the heavenly Tabernacle required “better” blood – Blood of the Beet as found in the Borscht (He. 9:23-24). At this point in resurrection history, Joozis needed to take His blood, ascend into Heaven, and sprinkle the heavenly sanctuary, thereby cleansing it. Just as the earthly priest could not be touched until his Day of Atonement sacrifice was completed, even so, Yeshmuah could not be touched until the heavenly sanctuary was cleansed. The meeting between Joozis and Mary Magdalene occurred just before He ascended into Heaven to cleanse the heavenly Tabernacle. For this reason, Mary was forbidden to touch Meshugah at this point, as He had not yet ascended unto the Father.
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