Revelations Exposed
'Revelations', which was written by Julius Piso, 'reveals' the truth about Christianity. It was written
specifically to be the ending to the Jesus story, and 'finis coronat opus' ('the end crowns the work'). Julius
Calpernius Piso, Arrius Piso's son, wrote 'Revelations' in the year 137 C.E. It took a little while to think out
'Revelations' after the few events that followed the final dispersion of the Jews, which took place in the year
135. Julius used these two names in the 'history' of the time, 'Severus' and 'Servianus', which were
derivatives of the family name inherited from his mother (Boionia 'Servilia' Priscilla).
The book of 'Revelations' was written as the ending of the Jesus story, so it was the one great power that
Julius had. Arrius Piso gave his sons authority over his Jesus story in this way; he gave Justus Piso the right
to play Jesus (in the Fourth Gospel), and he gave Julius the right to end the story, because even early on, it
was a concern of Julius' that this Jesus story not last forever.
In writing the New Testament, the family used a play on words. In Revelations, Julius used a few of his
own, mixed with a few of his favorites from previous books. He uses the Piso number 42, which was used
earlier in Matthew 1:17. Julius alludes to the war that he had helped Hadrian to fight, that lasted over 3 years.
This helps to date 'Revelations'. Where Julius Piso says 'forty-two months', he is saying, three and a half
years! Rev. 11:2, "They shall trample upon the holy city (Jerusalem) forty-two months (three and a half
years)."
And in Rev. 13:5, authority was given to the beast (ippos, Piso) to act forty-two months. And just before that
he says, "Who is able to make war with the beast?" Julius means this two ways. First, he means that another
beast (Piso) is able to make war with the beast (Piso). He is saying that he is able to make war with the
other Pisos, and that this is the way that he was doing it. Second, he means the battle itself, paying homage to
the brave Jews that died trying to fight the Pisos. In a way, kind of apologizing to the Jews for causing the
Diaspora.
Because of an obscure passage (in Ezekiel 39:11,15), mentioning the 'Valley of Hamon-Gog', Julius is able to
allude to his father again by using 'Gog' in Revelations. Josephus (Arrius Piso) wrote the first version off the
book that we know of as 'Esther', where the character 'Hamen' has a gallows built, only to end up being hung
upon it himself. That version was written around the year 95 C.E. The Jews started calling Arrius Piso
'Hamen' or 'Hamon', saying that the Temple was destroyed by 'Hamin' and 'son of Hamin'. Calling Arrius
Piso 'Hamin' ('Hamen'), they were saying that he worked only to hang himself in the end. Rabbi Akiba
(Akiva) had re-written the book of 'Esther' for the Jews in 110 C.E., and started the holiday feast of Purim
as a way for future generations to remember the great war of the Pisos against the Jews. They would make
triangular cakes and pastries mimicking the Trinity & triangular numbers used by the Pisos. While the Pisos
had Chriians make cakes (called 'cross-top buns' ) and mark them with a 'T' for the cross.
But Julius didn't stop there, by just associating 'Hamon' with 'Gog' to identify his father. He uses 'Gog' with
'Magog'. Who is 'Magog'? Justus Piso! Why? Because Justus also plays Jesus. 'Gog' and son of 'Gog'. They
are the same as 'Balaam' & 'Balak'. 'Balaam' being Arrius Piso, and 'Balak' being Justus Piso. That's why in
Rev. 2:14, Julius says; "Balaam (Nicolas, Lamed Vov i.e., Arrius Piso) taught Balak to cast a snare." Father
taught son. Here is the real reason why Santa Claus is 'Saint Nick'. Father was 'Balaam', which is Hebrew
for the Greek name 'Nicolas'. Arrius already was 'Nicolas', because he was 'Nicomachus' (victor of the
battle). In Rev. 2:15, Julius says that he hates the 'Nicolaitanes' (the followers of Nicolas/Balaam). Note:
Also see the Jewish 'Gittin'.
In Rev. 12:14, Julius says 'Mountains that move'. A 'living Mountain' would move. How about a person
named 'Mountain'? 'Mountanus', that's Arrius Piso's other name in 'history'.
In Rev. 3:12, he says, " The New Jerusalem." That's the Jerusalem after the war - Juppiter Capitolinus.
They called Jerusalem - 'J. C.', after Jesus Christ/Josephus Calpernius.
Rev. 9:7, "Locusts like horses with the faces of a man." 'Locusta' is a family name, and 'horses' (ippos, Piso)
with the face of a man, is a hint at what is meant by 'beast' - 'beast' was a 'horse' i.e., 'ippos', which is 'Piso'
re-arranged. Julius made several ways to check the meaning of 'beast' in Revelations.
Using the number system, he simply uses the Greek word for 'beast' exactly 60 times ('60' being the total of
the names 'Kalpournios Piso'). He uses the word 'ippos' ('horse') 16 times. That's 'P' for 'Piso'. Looking back
at Luke 10:34, and Acts 23:23-24, we find that 'beast' does mean 'horse'. And remember, 'Josephus' was
originally 'Josepos'? Phonetically with the first 'o' as a long 'o', 'Jos - ippos'! And, of course, once we know all
of this, and that 'horse' ('ippos') is 'Piso', then we know that the mark of the 'beast' (that Julius was refering
to), was - 'the cross'! My, haven't things turned around 180 degrees! Most of the family members knew
Egyptian (Justus sneaks the Egyptian word 'baion' i.e., 'palm branch' into John 12:13), and Egyptian
hieroglyphics were used until about the year 350 C.E. The Egyptian hieroglyphic 'T' literally meant 'a mark',
of course, we know that the Pisos made 'T' stand for 'the cross'!
The first line of 'Revelations'. Rev. 1:1, "(The) Revelation of Jesus Christ, ..." Yes, the revealing of Jesus!
Little by little, Julius tells us that this book, 'Revelations', is the beginning of the end of Christianity! In Rev.
1:3, he says, "the time is near!" Yes, the time is near, because you are reading the book that brings that time
near - 'Revelations'!
In Rev. 1:5, Julius calls Jesus 'the first begotten of the dead'. This is 'first-class' wit. Naturally, you'd think
that it should be 'the only begotten (son) of God', but this says more. First, the superficial allusion is that Jesus
was the first to be resurrected. But this was only in keeping with being able to say things with entirely
different meanings without leaving the main story line. Its 'alter', or 'double' meaning, being a confirmation of
what had already been suspected. 'The first begotten', meaning 'the eldest'. Arrius was older than his sister
'Fannia'. 'Of the dead' meaning, of the dead father - Gaius Piso! In 'history', Thrasea Paetus (Gaius Piso) and
his wife (Arria the Younger), consider the welfare of their 'child'. Yet, only one child of theirs is mentioned
by name, a daughter (which was not of much consequence then), 'Fannia'. They, were in fact, contemplating
the fate of their 'male' child - Arrius!
Rev. 1:7, "... and they pierced him," Julius is speaking of Jesus being pierced by the sword while on the
cross. Then, later in Rev. 13:14, he says about the beast; "which has the wound of the sword and lived." Let's
look at Rev. 1:7 one more time. "Behold, he comes out of the clouds (of confusion), and every eye shall see
him, and they which pierced him, and all of the tribes of the earth shall wail on account (because) of him."
Yes, now that the confusion is lifted, every eye shall see 'him'. He is Arrius (Josephus) Piso! And 'they
which pierced him' are those who broke through the code, to find out who 'he' was. All of 'the tribes' (the
twelve tribes of the New Israel which Arrius Piso created, i.e., those in rule by the false authority derived
from a synthesized code as set forth by the Piso family and their descendants in the form of rhetoric, dogma,
and ideologies). And, "shall wail on account of 'him'." Not 'for' him. 'Him', of course meaning 'Jesus' (Arrius
Piso). It would seem that thereas been enough wailing on account of him. Julius keeps giving hints in
'Revelations'. In Rev. 18:16, he says 'precious' to use the word/name 'Timious' ('of Timothy'). To honor him
that is of Timothy (Julianus), that is Marcus Aurelius, born 121 C.E.
Perhaps another reason why 666 was chosen was because Arrius Piso's ancestor Lucius Cornelius Sylla
(Sulla) Epaphroditus took control of Athens in the old Roman year 666, which was the year 85 B.C.E. by our
present calendar (the Julian calendar, established by Arrius Piso's great-grandfather, Julius Caesar, in 46
B.C.E.). If so, this could be a further hint that it was Arrius Piso himself who was the Epaphroditus who
killed Nero. Arrius Piso would have inherited the name 'Epaphroditus'.
Julius Piso is the only family member to use the name 'Michael' in the New testament and he uses it only in
two places, Jude 9, and Rev. 12:7. Why did he use the name 'Michael'? Because in Hebrew, 'Michael' is like
a question. It means "who is like God?" Julius puts his father's very name in 'Revelations' by mentioning a
'denarius' in Rev. 6:6. Julius makes Jesus (Arrius Piso) say; "I am alpha and omega, first and last." The first
letter of Arrius Piso's name is 'A' (alpha), and the last letter of 'Piso' is 'O' (omega). Clever, isn't it?
'Revelations' is jam-packed full of hints and clues, and it is now serving its purpose - to be the end of the
Jesus story. In Rev. 22:16, he 'makes' his father say; "I am the root" (the beginning of the Christian world).
And in that same sentence, he goes on to say, "and the offspring of David, the bright (Lucifer) and morning
star." Ah, and now, about 'THE SEVEN SEALS'. The 'seven seals', which are in Rev. 6:1 - 8:13, are the
keys to how they hid their identities in both 'history' & the New Testament.
1. Arrius Piso, riding on a white ('Albinus') horse ('ippos', 'Piso'), who was Arrius Piso's Uncle, Lucius Piso.
2. The color code. They used a color code for names, like 'Albinus' for white, 'Melas' for black, 'Fuscus' for
brown, 'Chrysos' & 'Flavius' for gold, 'Chlorus' for green, 'Galen' for blue, and 'Kokkes' for red.
3. Double talk, or 'double meanings'.
4. Inherited Titles.
5. That they hid things in 'history'.
6. Alias names. The 'sixth' seal is 'the seal of the living god' a.k.a. the Caesars. In this part of Revelations,
we have the twelve tribes of Israel, which are really the 12 sons of Jacob cleverly disguised. Where can we
find this? Exodus 1:1, Rev. 7:4-8, and Josephus, Book V of 'Antiquities of the Jews', Chapter 1! Julius
exchanges 'Dan' for 'Manasses', because both names tell something. He uses 'Manasses' because
'Manasses' was the 'son of Joseph'. And he omits 'Dan' because 'Dan' had an 'only begotten son'.
7. The 'waters' (or 'seas'), being the multitudes of 'people' (water into wine). The sober masses were made
drunk on the 'new' wine, i.e., the New Testament. Also, in Rev. 8:13, Julius says; "Woe, woe, woe ...", in
Greek, "OUAI, OUAI, OUAI ...". Which in Hebrew is "Oy vaii, oy vaii, oy vaii! Which is to say (about the
war), it is 'Veii' all over again. The Roman General Marcus Furius Camillus conquered the city of Veii, which
was only 8 miles North of Rome, in 396 B.C.E.
'THE CORRELATIONS BETWEEN THE NEW TESTAMENT & JOSEPHUS'
Now that Revelations has lead us to suspect Josephus, let's take a look.
1. The 'Abba' issue. In the New Testament, Jesus, dying on the cross, calls out to God using the word 'abba'
- 'father'. And lo, and behold, we find Josephus using this same word while describing something similar in
Chapter 8, verse 7, of 'Wars of the Jews'.
2. We find 'the Egyptian' mentioned in Acts 21:38, and also in Josephus! The 'Egyptian' referred to was
Arrius Piso/Josephus, because Arrius Piso was also 'Philo of Alexandria' (in Egypt), and he is descended
from the 'Ptolemies' of Egypt, and because he is of Idumean (Edomite, i.e., 'Egyptian') descent. Not to
mention the fact that being a descendant of King David, he has the blood of the Egyptian Pharaohes in him,
because King Solomon (David's son), was married to a Pharaoh's daughter!
3. We find 'James' the brother of Jesus, and 'John the Baptist', along with Jesus himself in Josephus.
4. In the N.T., Jesus is tempted to jump from the Temple in the exact same place that we find described in
Josephus!
5. The 'son' cometh! The son of God, the son of man, cometh! Hear ye, hear ye! When 'Josephus' describes
the way in which rocks were hurled over the walls by the Romans during the war, he makes the Jews look
up and say, "the 'stone' cometh!" Only he deliberately misspells 'stone'. He says, "O UIOS EPXETAI!",
"THE 'SON' COMETH!" ('Wars of the Jews', Josephus, Chap. VI, verse 3).
6. And, if you hadn't already guessed, Josephus is the very first person 'in history' to mention 'Jesus'.
7. In Rev. 22:18-19, Julius speaks of adding or taking away from this book (not meaning the bible, or even
the New Testament, but his book 'Revelations'), he didn't want anyone changing what he had put in
Revelations! And the kicker is that he even borrows this from his dad's book 'Antiquities of the Jews' (Chapt.
X, verse VI, Book X). There, Josephus says; "In the beginning of this 'history', I intended to do no more than
translate the Hebrew books into the Greek language, and promised them to explain those facts, without
adding (anything) to them of my own, or taking (anything) away from them."
And, reading on in Josephus, we find the letter of Aristeas, where Josephus goes on to hint about his editing
the Greek septuagint (Book XII, Chap. 2, verse 2). The Greek Septuagint is also called the 'LXX' or 'the
Seventy'. It is alluded to in Luke 10:17.
The rulers in Judea, started out by giving the Jews a pantheistic religion, as can be found by examining the
first few words of the oldest original versions of Genesis 1:1. This first Jewish religion was built around the
first five books of the Jewish scripture - the Torah. About the time of King Herod, the Jewish religion began
to change because of Hillel the Pharisee and the Pharisaic Party. The Jews were becoming humanistic and
intolerant to slavery.
The first compilation of the Bible as we know it, was done by the Roman Emperor Marcus Aurelius and his
relative who wrote in Hebrew and Aramaic - Rabbi Judah The Prince. This was around the year 180 C.E.
They were related through the Gamaliel line that went back to Hillel the Pharisee. Now, we start to find that
many of the so-called 'Old Testament' books were actually written after the 'New Testament' books, and
after the despersion of the Jews! Also, St. Jerome was a descendant of the Piso family. However, he didn't
write until much later (circa 380 C.E.). St. Jerome did what he had to do, translate the manuscripts from
Greek to Latin. Why? Because it is fairly easy for any person who is literate in Hellenistic Greek (and the
'history' of the time), to see what had been done. There was a fight in the family to omit 'Revelations' from
the canon because people were figuring out 666. This was the council of Nicaea circa 325 C.E.
So, one solution they came up with was to change 666 to 616. But because there were already so many
copies of the manuscript out with 666, and the writer (Julius Piso) stated in it that nothing be added or taken
away from the book of Revelations, this did not work. The other alternative? Put it into another language -
Latin. The 'Vulgate' (Latin) version was used almost exclusively from the time of St. Jerome (380 C.E.), until
1611, when the King James version was published in English (under the supervision of King James 1 of
England). Because in any other language but the original, the true meanings would be almost impossible to
discover.
Lastly, I just have to fit this little bit in for those 'scholars' who will try to 'sock it to me' with a little
commentary on Josephus' 'Vita'. In his 'Vita', Josephus (Arrius) states that he has three sons (five, but two
are 'dead'). One son, 'Alexander' was dead when Josephus (Arrius Piso) wrote his 'Vita'. The other 'son'
(that he was hoping for) was 'dead', because 'he' was a daughter named Pompiea Plotina Calpurnia Pisa.
The Hasmonean names of his fictional sons are; John Hyrcanus, Justus (remember, they are actually
Flavians), and Agrippa Simon. Now, what would their Roman names be? The son J. Hyrcanus would be the
same age as Julius Calpernius Piso. The next son, recalls 'Fabius Justus'. Now, what about the other son? A
name seen in the 'history' of the time is 'S. Proculus' in Pliny. He may have been named after their relative
'Proculus Vitellius', the brother of the Roman Emperor Aulus Vitellius.
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