A man, a woman and what three books show

Every Greek or Hebrew letter stands for a number, as well as a sound, and this number is its numeric value. The numeric value of a word is thus the sum of the numeric values of its letters; of a passage, the sum of the numeric values of its words. For example, the numeric value of Jesus is 888 (the letters ι, η, σ, ο, υ, ς, being 10, 8, 200, 70, 400, 200). [Numeric Greek New Testament introduction]

Having established "LORD" as the 666th word of the Numeric Greek Testament, we will now show how eights are attached to two people who are connected by chapters in three consecutive books as a numerical relationship between the Rabbi and the Magdalene.

After being proclaimed by his cousin, the Baptizer, in the first chapter of John, Jesus makes his debut in the second chapter at an auspicious event: a wedding. In the third chapter there is a question concerning purification (the 666th word of Mark). Chapter four is a debate with a Samaritan woman at a well "in a city of Samaria." Comparing John 4:5 [εἰς πόλιν τῆς Σαμαρείας] with Acts 8:5 [εἰς τὴν πόλιν τῆς Σαμαρείας], we see the verse and phrase match. Notice that Matthew 10:5 is an order not to go "into a city of Samaritans" [εἰς πόλιν Σαμαριτῶν].

In John 3:29-30 the word "joy" is used in a spousal context. John the Baptizer compares his joy [the joy the mine | ἡ χαρὰ ἡ ἐμὴ] to the joy a bridegroom has for his bride, and rejoices with his cousin, Rabbi Jesus [by joy rejoices | χαρᾷ χαίρει].

John 8:1-11 was not written by the author of the book of John; only the synoptic authors use the word "scribes" (plus 1 Corinthians 1:20). Recording an event after the original book of John was written, it is probable that Luke wrote the redaction about an accusation by scribes who caught a woman in the act of adultery (but not the man).

Luke 7:36-50 eloquently describes a meal with a mysterious woman in the city [ἐν τῇ πόλει] at the house of a Pharisee whose name is Simon. Mary Magdalene and two other women are named (8:2-3). The adjective "much/many" describes the deeds [the sins, the many | αἱ ἁμαρτίαι, αἱ πολλαί] of this "sinner" (and probable future adulteress), who also performs a ritualistic submission.

Acts 8:4-25 updates the history of an infamous Simon, from which "simony" is derived. Considering the "sinner" and Simon in Luke's first book, we can insinuate this pair in Luke's second book and even triangulate John 4:4-29 with the word used for "husband | ἀνήρ" (4:16-19). John emphasizes the context of this "man" word by using it five times in three verses. Luke explicitly equates "husband/sinner" with Simon Peter in Luke 5:8 [man sinner | ἀνὴρ ἁμαρτωλός]. Not surprisingly, no English translation retains the "husband" word in Luke 24:19 and disingenuously renders it "prophet" [man prophet | ἀνὴρ προφήτης]. Considering Luke's Simons (the Pharisee at 7:40 and magician at Acts 8:9 [man, Simon | ἀνὴρ, Σίμων]) with John's emphasis of "husband" probably indicates the relationship between this Simon and the Samaritan woman at the well as his "wife."

We can now confidently triangulate Luke 8:2 and Luke's Acts 8:8 with John 8:1-11 as Luke's redaction to John's book. Our effort to equate the word "joy" with a married woman, and that woman as the Magdalene, will benefit by a study of the scene at the tomb.

All four evangelists say Mary Magdalene is first to arrive at the tomb which seems to indicate she is the most important wife. John writes how she asks twice about the location of "the Lord" (20:2 "we know not where they have put him") and "my Lord" (20:13 "I know not where they have put him"), as if to distinguish between "Lords." Mark names two other married women who are told by a "young man" that Jesus the Nazirite is "not where they put him" (16:6). The original gospel ends with them fleeing the tomb, "and to no one they said nothing, for they were afraid" (Mark 16:8). In Matthew 28:8 Mary Magdalene and another Mary leave the tomb "with fear and joy great | μετὰ φόβου καὶ χαρᾶς μεγάλης." Luke's last verses record Jesus blessing "the eleven" in Bethany; they worship him and return to Jerusalem "with joy great | μετὰ χαρᾶς μεγάλης" (Luke 24:52).

Without the redaction of John 8:1-11, we would not be able to weave a numerical design constructed with three consecutive books. The Roman religion teaches Mary Magdalene was a prostitute. Obviously, the evangelists suggest a more exalted reputation by unanimously placing her as the most important figure at the tomb. John is most explicit about the apparent intimate relationship of Mary Magdalene and Rabbi Jesus. In John 20:16, he calls her by name and she replies with a diminutive of his title (Rabboni). This provokes his command for her to stop touching him! Contrast this with the response to his mother (John 2:4). A numerical confirmation of this pair is implicitly expressed in the verse number: 8 + 8 = 16.

"So there was great joy in that city." NRSV, eight words

"And there was great joy in that city." KJV, eight words

"And there was much rejoicing in that city." NAS, eight words

"So there was great rejoicing in that city." Williams, eight words

"So there was great joy in that city." Beck, eight words

Surely, it is not a coincidence that these translations mimic the Greek text of Acts 8:8 "ἐγένετο δὲ πολλὴ χαρὰ ἐν τῇ πόλει ἐκείνῃ."