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Mark 14:51-52 Translation from Source (From Nestle1904)

Today we will answer the question:

And a word from Dr Hillman, from The Mystery, introduces us to the matter at hand:

"The man christs all the time. You and I have been worshiping a drug fiend who is convincing minors to do things to him. And he was caught, arrested, executed... you don't execute thieves, you moron. They should have slapped you in the face with that one, but they didn't. People, this is all the foundation of what we're talking about."

• Verses 48-50:
• Verse 51:
• Verse 52:
• Verses 53-54:
• Literal Translation of 51/52:
• Terms
• Other accounts which add detail to the story
  • Jesus, on the cross, between two other λῃσταί (lestai) child traffickers
  • Jesus crying out with “sabachthani” - Helios, I'm your dead Bacchus!
  • Sponge with oxos medicated vinegar being given to Jesus (antidote/remedy for the venom)
  • Roman guards breaking the legs of the others but not Jesus (appears to already be dead, venom slows breathing to barely perceptible)
  • Jesus being stabbed and water pouring from his side
• How do we know what time it is?
  • Analysis from Source Text
• Conclusions
• Medical Evidence
  • Nicander — Theriaca (c. 2nd c. BCE)
  • Gospel Scene — Vinegar / Oxos
  • Nonnus — Paraphrase of John (5th c. CE)
  • Why this matters for the dipsas connection
• Nonnus - Dionysiaca (5th c. CE)
• Terms - deep dive - sindon - fine linen medical grade bandage
• Terms - deep dive - peribeblemenos epi gumnos - Wrapped around his nakedness/testicles
• Relevant mystery rites background
• See Also

Here’s a literal word-for-word breakdown of the passage (Mark 14:51-52) with each Greek word and its meaning. Adding 48-50 and 53-54 for additional context (NOTE the Lesten (λῃστὴν) in 48):

Verses 48-50:

48 καὶ (and) ἀποκριθεὶς (having answered) ὁ (the) Ἰησοῦς (Jesus) εἶπεν (said) αὐτοῖς (to them) Ὡς (as) ἐπὶ (against) λῃστὴν (a child trafficker) ἐξήλθατε (you came out) μετὰ (with) μαχαιρῶν (swords) καὶ (and) ξύλων (clubs) συλλαβεῖν (to seize) με (me). 49 καθ’ (daily) ἡμέραν (day) ἤμην (I was) πρὸς (with) ὑμᾶς (you) ἐν (in) τῷ (the) ἱερῷ (temple) διδάσκων (teaching), καὶ (and) οὐκ (not) ἐκρατήσατέ (you seized) με (me)· ἀλλ’ (but) ἵνα (so that) πληρωθῶσιν (might be fulfilled) αἱ (the) γραφαί (scriptures). 50 καὶ (and) ἀφέντες (having left) αὐτὸν (him) ἔφυγον (fled) πάντες (all).

Jesus said to them, why are you coming to seize me as if I was a trafficker (lestes) with your swords and clubs?

Verse 51:

• Καὶ (Kai): And
• νεανίσκος (neanískos): the boy - a pre-pubescent or just-pubescant (small) male youth. (iskos diminutive and Heyschius defines as mikron=small) (see Dragon Master for analysis of neaniskos maturity in life)
• τις (tis): a certain one, someone
• συνηκολούθει (synēkolouthei): was following along valiantly in a military/regimented fashion (as a servant) with
• αὐτῷ (autō): him
• περιβεβλημένος (peribeblēménos): having been wrapped (wrapping sindon implies bandage)
• σινδόνα (sindóna): a surgical grade fine linen cloth, medicated bandage (a bandage based on context of 'wrapped'; medicated based on context of bandage + mystery rites + nakedness)
• ἐπὶ (epi): upon, on
• γυμνοῦ (gymnoû): his nakedness (wrapping + vague nakedness implies privy parts, a finger or limb would be specified)

Verse 52:

• καὶ (kai): and
• κρατοῦσιν (kratousin): they seize, hold
• αὐτόν (auton): him
• ὁ (ho): the one (he)
• δὲ (de): but
• καταλιπὼν (katalipōn): leaving behind
• τὴν (tēn): the
• σινδόνα (sindóna): a surgical grade fine linen cloth, medicated bandage (a medicated bandage based on context of sindon (σινδόνα) in previous 14:51 verse)
• γυμνὸς (gymnòs): naked
• ἔφυγεν (éphygen): he fled, ran away

Verses 53-54:

53 Καὶ (and) ἀπήγαγον (they led away) τὸν (the) Ἰησοῦν (Jesus) πρὸς (to) τὸν (the) ἀρχιερέα (high priest), καὶ (and) συνέρχονται (gathered together) πάντες (all) οἱ (the) ἀρχιερεῖς (chief priests) καὶ (and) οἱ (the) πρεσβύτεροι (elders) καὶ (and) οἱ (the) γραμματεῖς (scribes). 54 καὶ (and) ὁ (the) Πέτρος (Peter) ἀπὸ (from) μακρόθεν (a distance) ἠκολούθησεν (followed) αὐτῷ (him) ἕως (until) ἔσω (inside) εἰς (into) τὴν (the) αὐλὴν (courtyard) τοῦ (of the) ἀρχιερέως (high priest), καὶ (and) ἦν (he was) συνκαθήμενος (sitting together) μετὰ (with) τῶν (the) ὑπηρετῶν (servants) καὶ (and) θερμαινόμενος (warming himself) πρὸς (at) τὸ (the) φῶς (fire/light).

Here we can see it was a cold night.

And the Peter from afar followed him until inside into the courtyard of the high priest, and was sitting together with the attendants and warming himself toward the light.

Literal Translation of 51/52:

"And a just-pubescent (small) male youth, someone, was following him as a servant, having been wrapped in a medical grade fine linen bandage upon his nakedness (implying privy parts like testicles). And they seize him, but leaving the bandage, naked, he fled."

Terms

• lestes (ληστής): (Nominative case) These are Traffickers, Julius ceaser was kidnapped by them, and when he came back he crucified them, because that’s what you do to traffickers. Lestei get crucified. reference. Read more on Lestes
  • Someone who commits human trafficking, is a brigand or robber (of souls!). Commit the kidnapping or exploitation of people in certain contexts. Could also be used in a broader sense to describe an outlaw or marauder.
  • USING CONTEXT ABOVE to narrow in: is child robbing / trafficking given the context of the child’s presence, and no other context to disambiguate Lestes from the other possible meanings… he’s saying “I’m not a child Lestes” given the context.
  • Jesus was crucified between two Lestes. Julius Caesar in his youth was kidnapped by Lestes. He had them crucified. Jesus, upon his arrest exclaims, "why are you all coming to capture me with clubs and swords like I'm a Lestes?" (I paraphrased Mark 14:48). Lestes are known throughout antiquity as pirates, stealing not only possessions but enslaving people. Lucian's "Ass" is one source. The death of Oedipus' father was first blamed on Lestes. These are not good people.
• lesten - (λῃστὴν) - (Accusative case) A trafficker, brigand, or plunderer (as the object of action). a Pirate (Peirates/Perates described here )
• sindóna (σινδόνα): fine linen cloth (of the type used as medicated bandages or for mummies)
• περιβεβλημένος (peribeblēménos): having been wrapped
• epì gumnós (ἐπὶ γυμνός) - "Upon nakedness" or "on/over [something] naked."
  • epì (ἐπὶ): A preposition that can mean "on," "upon," "over," or "toward," depending on the case of the word it governs.
  • gumnós (γυμνός): An adjective meaning "naked" or "bare." See deep dive below, it may also mean "testicles", especially in the context "wrapped around upon his nakedness" (which strongly implies privy parts like kokklos / testicles).
• neanías (νεανίας) refers to a young man or a youth, typically someone in the later stages of adolescence or early adulthood.
• neanískos (νεανίσκος) a younger neanias, a younger youth, refers to a younger boy, often in the context of a boy who is still in the early stages of adolescence or childhood; Heyschius says neaniskos is mikron "small" (not full size).
  • NOTE: This gets ambiguous if trying to talk about age. It's not defined by age, but by biology (puberty).
  • See Dragon Master - Neaniskos for the maturity analysis.

• sunakolouthéō (συνακολουθέω) - to follow, accompany valiantly in a military/regimented fashion (as a servant)

Other accounts which add detail to the story

The story then goes across Mark 15, Matthew 27, Luke 23, and John 19. Here's how they align:

Jesus, on the cross, between two other λῃσταί (lestai) child traffickers

• Mark 15:27
  1. 27. And with him they crucify two lestai, one on his right and one on his left.
  2. 27. Καὶ σὺν αὐτῷ σταυροῦσιν δύο λῃστάς ἕνα ἐκ δεξιῶν καὶ ἕνα ἐξ εὐωνύμων αὐτοῦ.
  3. Καὶ (and) σὺν (with) αὐτῷ (him) σταυροῦσιν (they crucify) δύο (two) λῃστάς (robbers) ἕνα (one) ἐκ (from) δεξιῶν (right) καὶ (and) ἕνα (one) ἐξ (from) εὐωνύμων (left) αὐτοῦ (of him).
• Matthew 27:38
  1. 38. Then two lestai were crucified with him, one on the right and one on the left.
  2. 38. Τότε σταυροῦνται σὺν αὐτῷ δύο λῃσταί εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων.
  3. Τότε (then) σταυροῦνται (they are crucified) σὺν (with) αὐτῷ (him) δύο (two) λῃσταί (traffickers) εἷς (one) ἐκ (from) δεξιῶν (right) καὶ (and) εἷς (one) ἐξ (from) εὐωνύμων (left).
• Luke 23:32-33 calls them "kakourgoi" (evil-doers), not "lestai."
  1. 32. They were leading but also others evildoers two with him to be executed. 33. And when they came to the place called Golgotha there they crucified him and the evildoers one on the right one on the left.
  2. 32. Ἤγοντο δὲ καὶ ἕτεροι κακοῦργοι δύο σὺν αὐτῷ ἀναιρεθῆναι. 33. Καὶ ὅτε ἦλθον ἐπὶ τὸν τόπον τὸν καλούμενον Κρανίον ἐκεῖ ἐσταύρωσαν αὐτὸν καὶ τοὺς κακούργους ὃν μὲν ἐκ δεξιῶν ὃν δὲ ἐξ ἀριστερῶν.
  3. 32. Ἤγοντο (they were leading) δὲ (but) καὶ (also) ἕτεροι (others) κακοῦργοι (evildoers) δύο (two) σὺν (with) αὐτῷ (him) ἀναιρεθῆναι (to be executed). 33. Καὶ (and) ὅτε (when) ἦλθον (they came) ἐπὶ (to) τὸν (the) τόπον (place) τὸν (the) καλούμενον (called) Κρανίον (Golgotha) ἐκεῖ (there) ἐσταύρωσαν (they crucified) αὐτὸν (him) καὶ (and) τοὺς (the) κακούργους (evildoers) ὃν (one) μὲν (on the one hand) ἐκ (from) δεξιῶν (right) ὃν (on the other hand) δὲ (but) ἐξ (from) ἀριστερῶν (left).
• John 19:18 just mentions "two others" without specifying their crimes.
  1. 18. Where they crucified him and with him others two on this side and on that side middle but the Jesus.
  2. 18. ὅπου αὐτὸν ἐσταύρωσαν καὶ μετ’ αὐτοῦ ἄλλους δύο ἐντεῦθεν καὶ ἐντεῦθεν μέσον δὲ τὸν Ἰησοῦν.
  3. 18. ὅπου (where) αὐτὸν (him) ἐσταύρωσαν (they crucified) καὶ (and) μετ’ (with) αὐτοῦ (him) ἄλλους (others) δύο (two) ἐντεῦθεν (on this side) καὶ (and) ἐντεῦθεν (on that side) μέσον (middle) δὲ (but) τὸν (the) Ἰησοῦν (Jesus).

Jesus crying out with “sabachthani” - Helios, I'm your dead Bacchus!

• Mark 15:34
  1. 34. And in the ninth hour Jesus cried out with a loud voice Eloi Eloi lama sabachthanei. that is being translated: “my god my god why have you deserted (forsaken) me.”
  2. 34. καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ Ἐλωῒ Ἐλωῒ λαμὰ σαβαχθανεί ὅ ἐστιν μεθερμηνευόμενον Ὁ Θεός μου ὁ Θεός μου εἰς τί ἐγκατέλιπές με.
  3. 34. καὶ (and) τῇ (in the) ἐνάτῃ (ninth) ὥρᾳ (hour) ἐβόησεν (he cried out) ὁ (the) Ἰησοῦς (Jesus) φωνῇ (with a voice) μεγάλῃ (loud) Ἐλωῒ (Eloi) Ἐλωῒ (Eloi) λαμὰ (lama) σαβαχθανεί (sabachthanei) ὅ (that) ἐστιν (is) μεθερμηνευόμενον (being translated) Ὁ (The) Θεός (God) μου (my) ὁ (the) Θεός (God) μου (my) εἰς (why) τί (have) ἐγκατέλιπές (you deserted) με (me).
• Matthew 27:46
  1. 46. Around but the ninth hour the Jesus cried out with a loud voice saying Heli Heli lema sabachthanei. My God my God why have you deserted me.
  2. 46. περὶ δὲ τὴν ἐνάτην ὥραν ἀνεβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ λέγων Ἡλεὶ Ἡλεὶ λεμὰ σαβαχθανεί τοῦτ’ ἔστιν Θεέ μου θεέ μου ἵνα τί με ἐγκατέλιπες.
  3. 46. περὶ (around) δὲ (but) τὴν (the) ἐνάτην (ninth) ὥραν (hour) ἀνεβόησεν (he cried out) ὁ (the) Ἰησοῦς (Jesus) φωνῇ (with a voice) μεγάλῃ (loud) λέγων (saying) Ἡλεὶ (Heli) Ἡλεὶ (Heli) λεμὰ (lema) σαβαχθανεί (sabachthanei) τοῦτ’ (this) ἔστιν (is) Θεέ (God) μου (my) θεέ (God) μου (my) ἵνα (why) τί (have) με (me) ἐγκατέλιπες (deserted).
• Meaning: "Helios, Helios, this is your chthonic host / dead bacchus. My God my God why have you deserted me".
• Luke 23 and John 19 do not include this line.
• See Also Matthew 27-46 Deciphering Jesus on the Cross which goes deep on the sabachthani translation (Ἡλεὶ Ἡλεὶ λεμὰ σαβαχθανεί).

It would appear that Jesus is moaning to the god Helios, or to the prophet Elias, and calling himself Bacchus or a cthonic host (similar actually), while muttering hard to understand words, perhaps mumbled.

Sponge with oxos medicated vinegar being given to Jesus (antidote/remedy for the venom)

• See Mark 14-51 Oxos Analysis for the detail here, what's going on with the Sponge.
• See Oxos Medical Vinegar for Vinegar in more general use as a venom remedy.
• Mark 15:36
  1. 36. Having run but one and having filled a sponge of oxos medicated vinegar (sour wine) having placed around on a reed he offered to drink him saying; let be, let us see if Elias/Helios comes to take him down.
  2. 36. δραμὼν δὲ εἷς καὶ γεμίσας σπόγγον ὄξους περιθεὶς καλάμῳ ἐπότιζεν αὐτόν λέγων· ἄφετε ἴδωμεν εἰ ἔρχεται Ἠλίας καθελεῖν αὐτόν.
  3. 36. δραμὼν (having run) δὲ (but) εἷς (one) καὶ (and) γεμίσας (having filled) σπόγγον (sponge) ὄξους (oxos is medicated vinegar, aka sour wine) περιθεὶς (having put around) καλάμῳ (reed) ἐπότιζεν (he gave to drink) αὐτόν (him) λέγων (saying); ἄφετε (let be) ἴδωμεν (let us see) εἰ (if) ἔρχεται (comes) Ἠλίας (Elias/Ἠλίας → human prophet from Greek Septuagint, Helios → god) καθελεῖν (to take down) αὐτόν (him).
  4. What's meant here, Elias or Helios? Hard to tell.
     • Ἠλίας = Helios / main god, Elias may be mistranslated, purposefully reframed, or overheard incorrectly. Helios would correspond with words Jesus used while on cross: "Heli Heli Sabachthoni".
     • Ἠλίας = Elias / a human prophet, from Greek Septuagint / Old Testament, would make no sense, since he is dead; however the Greek language reader familiar with the LXX might interpret Elias as a spectacular, quasi-divine hero-prophet, so the invocation adds drama and authority to the narrative. The Greek Septuagint was the main Old Testament text used by the Greek New Testament writers, which is why the Greek is the one to follow here.
• Matthew 27:48
  1. 48. And immediately having run one from them and having taken a sponge having filled and with vinegar (sour wine) and having placed around on a reed he offered to drink him.
  2. 48. καὶ εὐθέως δραμὼν εἷς ἐξ αὐτῶν καὶ λαβὼν σπόγγον πλήσας τε ὄξους καὶ περιθεὶς καλάμῳ ἐπότιζεν αὐτόν.
  3. 48. καὶ (and) εὐθέως (immediately) δραμὼν (having run) εἷς (one) ἐξ (from) αὐτῶν (them) καὶ (and) λαβὼν (having taken) σπόγγον (sponge) πλήσας (having filled) τε (and) ὄξους (oxos is vinegar, aka sour wine) καὶ (and) περιθεὶς (having put around) καλάμῳ (reed) ἐπότιζεν (he gave to drink) αὐτόν (him).
• John 19:29
  1. 29. Vessel was lying sour wine full therefore sponge full of the sour wine on hyssop having put around they brought of him to the mouth.
  2. 29. σκεῦος ἔκειτο ὄξους μεστόν· σπόγγον οὖν μεστὸν τοῦ ὄξους ὑσσώπῳ περιθέντες προσήνεγκαν αὐτοῦ τῷ στόματι.
  3. 29. σκεῦος (vessel) ἔκειτο (was lying) ὄξους (oxos is vinegar, aka sour wine) μεστόν (full); σπόγγον (sponge) οὖν (therefore) μεστὸν (full) τοῦ (of the) ὄξους (sour wine) ὑσσώπῳ (on hyssop) περιθέντες (having put around) προσήνεγκαν (they brought) αὐτοῦ (of him) τῷ (to the) στόματι (mouth).
• Who gave this vinegar (oxos/ὄξους) to Jesus?
  • They're unnamed, appears to be an anonymous man or bystander (“one of them”).

4. Surprise at Jesus dying faster than the others
   • Mark 15:44
     1. 44. But Pilate was amazed if already he had died and having called the centurion he asked him if long time he had died.
     2. 44. ὁ δὲ Πειλᾶτος ἐθαύμασεν εἰ ἤδη τέθνηκεν καὶ προσκαλεσάμενος τὸν κεντυρίωνα ἐπηρώτησεν αὐτὸν εἰ πάλαι ἀπέθανεν.
     3. 44. ὁ (the) δὲ (but) Πειλᾶτος (Pilate) ἐθαύμασεν (was amazed) εἰ (if) ἤδη (already) τέθνηκεν (he had died) καὶ (and) προσκαλεσάμενος (having called) τὸν (the) κεντυρίωνα (centurion) ἐπηρώτησεν (he asked) αὐτὸν (him) εἰ (if) πάλαι (a long time) ἀπέθανεν (he had died).
   • This is unique to Mark—Pilate is surprised Jesus has died so soon.

Roman guards breaking the legs of the others but not Jesus (appears to already be dead, venom slows breathing to barely perceptible)

• John 19:32–33
  1. 32. They came therefore the soldiers and indeed first they shattered the legs and of the other who had been crucified with him; but upon Jesus having come when they saw already him having died, they did not shatter his legs.
  2. 32. ἦλθον οὖν οἱ στρατιῶται καὶ τοῦ μὲν πρώτου κατέαξαν τὰ σκέλη καὶ τοῦ ἄλλου τοῦ συσταυρωθέντος αὐτῷ· 33. ἐπὶ δὲ τὸν Ἰησοῦν ἐλθόντες, ὡς εἶδον ἤδη αὐτὸν τεθνηκότα, οὐ κατέαξαν αὐτοῦ τὰ σκέλη.
  3. 32. ἦλθον (they came) οὖν (therefore) οἱ (the) στρατιῶται (soldiers) καὶ (and) τοῦ (of the) μὲν (indeed) πρώτου (first) κατέαξαν (they shattered, broke violently) τὰ (the) σκέλη (legs) καὶ (and) τοῦ (of the) ἄλλου (other) τοῦ (who) συσταυρωθέντος (had been crucified together) αὐτῷ (with him)· 33. ἐπὶ (upon) δὲ (but) τὸν (the) Ἰησοῦν (Iēsous) ἐλθόντες (having come) ὡς (when) εἶδον (they saw) ἤδη (already) αὐτὸν (him) τεθνηκότα (having died, in a completed state of death), οὐ (not) κατέαξαν (they did not shatter) αὐτοῦ (his) τὰ (the) σκέλη (legs).

Jesus being stabbed and water pouring from his side

• John 19:34
  1. 34. But one of the soldiers with a spear of him pierced the side and came out immediately blood and water.
  2. 34. ἀλλ’ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ.
  3. 34. ἀλλ’ (but) εἷς (one) τῶν (of the) στρατιωτῶν (soldiers) λόγχῃ (with a spear) αὐτοῦ (of him) τὴν (the) πλευρὰν (side) ἔνυξεν (pierced) καὶ (and) ἐξῆλθεν (came out) εὐθὺς (immediately) αἷμα (blood) καὶ (and) ὕδωρ (water).
• The other Gospels do not mention this detail.

How do we know what time it is?

The Gospel tradition places Jesus:

• awake while others sleep
• in a garden
• at the night–dawn threshold

Within a Greek mystery framework, this setting aligns naturally with:

• dawn-watch practices
• initiation
• the bringer of dawn motif

The account is not supernatural rhetoric - it is ritual language.

Analysis from Source Text

Before we can show dawn, we first show that the Greek text explicitly marks the garden scene as night and darkness.

John reinforces the darkness by mentioning artificial light sources, which only appear when it is dark.

Portable lights confirms pre-dawn darkness, not twilight

Then, Immediately following the arrest and vigil scenes, Luke explicitly marks the arrival of day.

Right at the transition from night to day (dawn). Happens immediately after arrest.

The cockcrow is an ancient time-signal marking the approach of dawn.

Crowing is pre-sunrise. In Greek and Roman timekeeping, this marks the last watch of the night. This situates Jesus awake through the night until dawn

Mark makes the dawn explicit with the technical term πρωΐ (early morning, dawn-time)

• πρωΐ = early morning, dawn-time
• Same root family as πρωϊνός (“morning” in ἀστὴρ πρωϊνός)
• This ties linguistically to morning-star vocabulary

From the Greek text alone, without speculation:

• Gethsemane is explicitly night / darkness
• Jesus remains awake through the night
• Artificial lights confirm pre-dawn timing
• The cockcrow marks the final night watch
• ἡμέρα coming into being marks dawn
• πρωΐ confirms early morning immediately after

This is a clean, continuous night-to-dawn sequence, textually anchored.

Without importing theology:

• The ἀστὴρ πρωϊνός title belongs to dawn-threshold language
• Gethsemane is framed as the hour of darkness before light
• What follows is light, day, and public revelation
• The Greek narrative structure itself mirrors night → dawn → light

That is not allegory - it is how the Greek story is temporally built.

The Gethsemenie story occurs at dawn, Jesus was in the garden doing something right before dawn, and would have experienced dawn if he hadn't been arrested.

Conclusions

We can see clues to what is happening in this scene:

• That sindon is a bandage
  • Due to the context, sindon (surgical grade fine linen) peribeblemenos (wrapped around) and epi (upon)
• A naked youth with a sindon (gumnos neaniskos...sindon), running away, leaving behind a medical grade linen (sindon), not a robe, but a sindon.
  • Why would there be a naked youth with a sindon in the Garden early in the morning?
  • We know that a sindon bandage is a method of administering medicine (the venom) to the skin slowly (with venom, to induce antibodies in the person).
  • We know that a neaniskos is a youth (pre or just-pubescent biological maturity, not age; and Heyschius says that neaniskos is mikron "small", so not full sized)
  • We know that the historical Echidnaic mystery rite requires antidote from bodily fluids
  • We know that historically Heracles ran a "male only" version of the Echidnaic rite that only the Medwa were allowed to attend. Jesus appears to be emulating Heracles with his apostles as antidote providers.
  • Nakedness would be required to collect the body fluid antidote.
  • Historically, there is a rite "bringing the dawn" that operates in early morning when the "morning star" (venus/phosphorus) is visible. Jesus describes himself as the morning star, mirroring a rite described in the Old Testament around phosphorus / morning star.
• The bandage is wrapped around upon his nakedness or testicles
  • The sindon (bandage) is peribeblemenos (wrapped around) epi gumnos (upon his nakedness).
  • Gumnos can refer to kokklos (testicles)
  • Possible this could simply be "bandage wrapped around upon his nakedness" however, read into that what you will... the context "bandage wrapped around upon his nakedness" alludes to privy parts.
  • We know medical linen (sindon) was commonly used to hold a poultice against cuts in skin or thin tissues.
• We see in verse Mark 14:54 that it was a cold night
  • evidenced by the fact that Peter was sitting by the fire to warm himself up.
  • A gumnos neaniskos (naked youth) with nothing but a sindon (surgical bandage) peribeblemenos (wrapped) epi (around) gumnos (nakedness, context implying privy parts, gumnos leads to kokklos in the lexicon here) does not make sense in this context.
  • Regardless of where the sindon is bandaged around, bandages aren't clothing. The youth is underdressed for the cold weather. There must be a reason, most people wear clothing in the cold, naked is very strange, implies a certain kind of activity is happening.
• Jesus’ extreme thirst, collapse, and apparent death, Loudly complaining of extreme thirst while on the cross.
  • Which is a known symptom of the dipsas venom
• Jesus appears lifeless, earlier than anyone else, is a surprise: Roman soldiers breaking the legs of the criminals on their crosses, to suffocate them quicker, surprised to find Jesus already dead. Why would he be dead so early, well before the other criminals?
  • Which is a symptom of the dipsas venom, Coma or "like death", low heart rate and breathing.
• Vinegar (oxos) Sponge, on a reed, for Jesus to drink.
  • Why would vinegar be given to a man complaining of thirst??
  • Solders didn't give it, a bystander did, a weak argument for cruelty, sounds like they knew his condition.
  • Vinegar was a known antidote for venom poisoning.
  • Why cure him? Sounds like they're hedging against somehow getting him down, wondering if Elias or Helios will pull him through the tough time: "let us see if Elias/Helios comes to take him down".
• Spearing and “blood and water”: Water poured out from being "lanced" in his side.
  • The spear-thrust could have been narrated to “prove” death, but....
  • Paradoxically it betrays a known medical symptom called polydipsia (see explanation)
  • Polydipsia causing extreme thirst, causes the victim to drink a lot of water.
  • Hydrothorax or pleural effusion, which Galen describes as fluid gathering between chest and lung after poisoning, also causes water accumulation in the torso.
• Mystery language: The words Jesus was speaking on the cross, heli heli sabbachthon, Helios, helios, your Bacchus is dead (sa bach thon/σα βαχ θανί), or cthonic host (saba chthon/σαβα χθανί).
  • Implies association with Bacchus and cthonic death and resurrection rites - often involving being brought to near death by pharmakon.
    • σα (sa) βαχ (bacchus) θανί (thon/death)
    • σαβα (host) and χθανί (cthonic)
• Resurrection 3 days later, empty cave and then sighted.
  • The coma from dipsas commonly lasted 3 days. It's more likely he woke up from the poisoning than came back to life. Don't you think that's the simple explanation?
• The crime: Why was he arrested in the first place? In a garden, at 4am, with a n4k3d youth, defensively asking why they're coming at him as if he was a Lestes, and then they've hung him right between two Lestes.
  • Crucifixion was a crime for the worst offenders, those traffickers, plunderer of souls, child abductors, kidnappers.

In the text, he didn't die for anyone's sins.

From the evidence, he died for 1. simply failing to get the antidote to drugs used in a mystery rite, and for 2. trafficking a child for use in that rite.

And... he didn't even die. There was no sacrifice with death, and there wasn't even real death.

Thus, what the canonical narrative gives as miracle and salvation story can be read, line for line, as a mystery initiation gone wrong: the pharmakon not counteracted in time, the rite interrupted by arrest, the neaniskos fleeing, and the initiand entering a coma mistaken for death.

Nothing in the primary text requires a sacrificial atonement. Read within the Greek pharmakon/mystery vocabulary, the story is not of a god dying for sin, but of a christed human undergoing a mystery rite — suspended between death and life by venom and antidote — who revived after three days. That is the “resurrection.”

Medical Evidence

• Venoms and serpents: Geoponica catalogs the effects of different snakebites (ἔχιδνα, δίψας, ἀσπίς, δράκων, etc.), including the exact symptom highlighted: δίψας venom causes unquenchable thirst. That is the same pharmakonic signature we see in the scene where Jesus “says I thirst” (διψῶ, John 19:28).
• Vinegar Antidote: vinegar (ὄξος) is indeed recorded as a mild remedy against some venoms. The Geoponica keeps this older tradition alive, echoing Dioscorides and Galen. Bystanders offering vinegar (oxos/ὄξους) is pharmacologically coherent, not random cruelty. (See Mark 14-51 Oxos Analysis and see also Oxos Medical Vinegar use as a venom remedy)
• Bandaging with linen (sindon/σινδών): there are passages on poultices, medicated linens, and slow dermal absorption of drugs or venoms. Without modern syringes, ancients would use thin/soft tissues or cuts/abrasions in the skin wrapped with a medical grade fine linen bandage (sindon). This practice is consistent with how a bandage might serve in a mystery rite, to provide antidote for the initiate. (cf. Hippocratic “sindon” as medical linen).
• Near-death states: descriptions of coma, suspended breath, “appearing dead” from envenomation, and revivification after days — all fit the dipsas profile. In antiquity, people noted cases of those who lay insensible for multiple days and revived, as if resurrected.
• Watery Blood from a puncture
  • Polydipsia (extreme thirst from dipsas poisoning) causes victim to drink lots of water
  • Hydrothorax or pleural effusion, described by Galen as fluid gathering between chest and lung after poisoning.

Belly bursting with liquid....

When Jesus is crying out in thirst (heli heli lema sabachthoni), that burning thirst jesus had while on the cross (that Nicander wrote about dipsas related thirst at length ~200 years previously), so when Jesus is dying on the cross, screaming out that he is thirsty, and in Nonnus's writings he tells you it's because they were trying to give him the oxos vinegar (a known antidote for dipsas or venom) on the sponge attached to a long reed.

• See Mark 14-51 Oxos Analysis and see also Oxos Medical Vinegar use as a venom remedy.

Nicander — Theriaca (c. 2nd c. BCE)

Nicander describes the δίψας snake:

• Its bite drives victims into an unbearable, burning thirst.
• Death comes through insatiable drinking.

Gospel Scene — Vinegar / Oxos

• John 19:28–30:

μετὰ τοῦτο εἰδὼς ὁ Ἰησοῦς ὅτι ἤδη πάντα τετέλεσται, λέγει ἵνα τελειωθῇ ἡ γραφή· διψῶ.… σπόγγον πλήσαντες τοῦ ὄξους ὑσσώπῳ περιθέντες προσήνεγκαν αὐτοῦ τῷ στόματι.

So Jesus explicitly says “I thirst” (διψῶ). The drink given is ὄξος (sour wine / vinegar), known in medical tradition as an antidote for certain venoms (including thirst-inducing snakes like dipsas).

• See Mark 14-51 Oxos Analysis and see also Oxos Medical Vinegar use as a venom remedy

Nonnus — Paraphrase of John (5th c. CE)

Relevant direct source. In Book 19 of the Paraphrase, Nonnus reworks John 19:28–30 in his Homeric epic style.

Notice how Nonnus sharpens “vinegar” into ὀξείης ὄξους (“keen/acid vinegar”), foregrounding its pharmakon quality. This makes the pharmacological resonance much louder than in plain John.

Why this matters for the dipsas connection

• Nicander: Dipsas bite causes extreme thirst
• Gospel: Jesus cries out in thirst on the cross.
• Nonnus: Embellishes that scene with Homeric diction, spotlighting the ὀξός vinegar in vivid pharmakon terms
• Medical background: Vinegar is indeed attested as part of antidotes to certain snake venoms (Dioscorides, Galen, etc.)

Read about Oxos medical vinegar for more background. (Oxymel, Pasca)
See Mark 14-51 Oxos Analysis and see also Oxos Medical Vinegar use as a venom remedy.

Nonnus - Dionysiaca (5th c. CE)

Nonnus, in describing the Dionysian encounter with serpent-venom, articulates a procedure that is both recognizable within the Galenic antidote tradition and revealing for its emphasis on the union of poison and remedy.

This formulation, venenum + oinos = pharmakon, is neither metaphorical nor unique. The passage continues in 25.457–470 to make explicit that wine itself becomes the medium by which venom is “released” (λύεται) and pain “loosened” (χαλάσμος):

See Mark 14-51 Oxos Analysis for deeper dive.

Terms - deep dive - sindon - fine linen medical grade bandage

sindon (σινδών) - fine linen as used in mummification or surgeons bandages

Sindon - A fine linen cloth, the type used commonly in Surgeon's or Mummy bandages.
Other specialty uses include napkins or a ship's sail, garments, sheets.

Why not a Robe? - No one would say that someone is wearing a robe wrapped around upon their nakedness, unless drawing attention to the nakedness for some reason. A kid running away from the Roman guard making an arrest, leaving their clothes behind, would be very odd. Robes don't fall off you unless some kind of scuffle, or cartoonish comedy, but this passage is not comedy, and the boy was not involved in the scuffle.

Surgical Bandage is the logical and simple conclusion to the meaning of sindon (σινδών). From lexicon context of sindon meaning fine linen bandage, and peribeblemenos (περιβεβλημένος) being wrapped around (as a bandage often is).

Very Likely Medicated

• Additionally, knowing medical practices of the time, sindon would be used to hold a plaster, poultice or christing salve, ointment, or oil.
• From context of mystery rites we know that christing medicated salves were common, the Galene process involved christing venoms into cuts or thin tissues to induce an antibody response in the body. These antibodies were used to bring the initiate out of their drug induced death state.
• Considering the context of "the Christ" here, "one who christs" (a title for one who applies the medicated salve), we can be pretty sure he is christing with that bandage. Likely applied his own Thanasimon (death inducer with venoms), and would shortly need the antidote.
• Considering Jesus's symptoms while on the cross, extreme thirst, we can conclude the medication in the sindon given to the naked boy in the garden, had dipsas venom in it.

Who? The youth (neaniskos) was wearing it

• Grammatically, the bandage was "wrapped around upon the boy's nakedness", and not on anyone else. Jesus wasn't wearing it, yet, and never will, since the Roman guard arrests him for the crime of trafficking (being a Lestes).

Where? On his testicles or other privy parts

• Nakedness strongly implies privy parts like kokklos / testicles. This text avoids using specific body part terms like finger or arm, but instead opts for the euphemistic "nakedness". As euphemisms for gumnos go, we do see kokklos / testicles is in the lexicon for gumnos (see below).

Terms - deep dive - peribeblemenos epi gumnos - Wrapped around his nakedness/testicles

• peribeblemenos epi gumnos (περιβεβλημένος ἐπὶ γυμνός) - Wrapped around his nakedness, or kokklos (testicles)

Breakdown:

peribeblemenos (περιβεβλημένος) - having been wrapped (throw round, about)

epi gumnos (ἐπὶ γυμνός) - "Upon nakedness" or "on/over [something] naked"

epi (ἐπὶ), "upon"

gumnos (γυμνός), "nakedness"

See #8 there, follow the link to kokkos:
kokkos (κόκκος), "seed" or "testicles"

Look at IV there:
kokkos (κόκκος), "testicles"

It's very possible the sindon (bandage) was peribeblemenos (wrapped around) epi gumnos (on his testicles).

• A common inference of gumnos is kokklos (testicles), especially when the language specifically explains "wrapped around upon nakedness" - seems to allude to something private.
• But at the least, we know the "bandage was wrapped around his nakedness". Which infers something private.

What's Dr Hillman say?

• 34:36 - quickly talks about the boy
• these two videos have a ton of info in them as well regarding the matter. (unindexed)
  • [link]
  • [link]
• The Gynomorph book probably has the most solid references to texts then... (unindexed)

Relevant mystery rites background

• Eua is the initiatory death support (Boethos (βοηθὸν) - helper in battle)

We see in the mystery rites outlined in ancient Greek language texts, both Hellenic, and Abrahamic (Greek New/Old Testaments). You give a "battle helper" Eua some small amount of thanasimon (pharmakon containing venom) to produce an antibody reaction, which causes a constant expression of dripping fluid from their body (e.g. breast, genitals). That Eua "helps" battle the symbolic thon (death) in the initiate who has taken "the storm", that thonesimon (death inducer) made of venoms. The Eua provides the galene (antidote), to the initiate to bring them back to life (zoe). The Eua (helper) cries Zōē (Ζωή) (life!) to bring the initiate out of their deathstate, to be ressurected (born again during their life), resulting in enlightenment or gnosis (knowing).

Examples of Eua:

• Oracular priestesses in their Echidnaic rites, kore, medwa
• Eve in Garden of Eden / Paradise scene, taken out from by Adam's side
• Mary in the Mountain scene, taken out from by Jesus's side
• Unnamed boy in Garden of Gethsemenie, as a servant (synēkolouthei / συνηκολούθει)

See also Breakdown of the Mystery - the oracular mystery rite
See also Venom Use in Mysteries and Medicine - more on venoms

See Also

• See Mark 14-51 Oxos Analysis for Oxos/Vinegar analysis.
  • And Oxos the Medical Vinegar for more Oxos/Vinegar analysis.
• see also Venom Use in Mysteries and Medicine
• see Dr Hillman explain Polydipsia
• see Christ - what is a christ? It's a drug title
• see Lestes - what is a Lestes? A trafficker, plunderer of souls
• see Neaniskos - how old is a neaniskos?
• see The Passion of the Christer a rewrite of the story
• Geoponica (Γεωπονικά). That Byzantine agronomic compendium (compiled under Constantine VII, c. 10th century CE, but gathering far older Hellenistic and Roman material) preserves a huge body of pharmacological and toxicological lore. Much of it descends from Hippiatrica, agricultural manuals, and earlier medical writers (Hippocrates, Galen, Apollonius, even Democritus traditions).