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Updated: 2013.09.27

Pâ•qid, pl. (pᵊqid•im); Biblical Hebrew: overseer, supervisor, monitor, auditor or commissioner as found in bᵊ-Reish•it 41.34; Mᵊlâkh•im Beit 25.19; Di•vᵊr•ei ha-Yâm•im Beit 31.13; Yi•rᵊmᵊyâhu 29.26; et al. In modern Hebrew, pâ•qid has been corrupted to "clerk".

This term was Hellenized in LXX Greek as επισκοπος and later rendered in Vulgar Latinized as ebiscopus—which was then anglicized to "bishop."

was understood in the Hellenist community (witness the LXX) as επισκεπτομαι (episkeptomai; judge critically, examine).

Notice that for the first few centuries—until the 3rd century C.E.—there were only bishops—no "popes" (a term that didn't evolve until the 3rd century C.E. when Hegesippus first completed ἐποιησάμην his retroactive succession of "popes"!!!

This masc. noun derives from the verb (cf. Ho•sheia 1.4). Compare and contrast this with the verb (from which derives).

The fem. noun cognate, (pᵊqud•âh), pl. or (pᵊqud•ot) – an overseeing position, a supervisory position, a mustering or auditing position.

Although, in the modern era, Mosh•ëh is often called by rabbis , the Bible never uses this term. In fact, the Biblical term most associated with him is not the root of "rabbi," (to become great, much or many)– exactly the opposite, he was famously meek! Nor even . Rather, the verb the Bible uses to describe what Mosh•ëh did is this verb – . The term ("of the Army of War") is reserved for -- (cf Yᵊsha•yâhu 13.4). A priori, the original Nᵊtzâr•im recognized that the most accurate Biblical title for Mosh•ëh, the of --, is

The first 15 Nᵊtzâr•im pᵊqid•im – in stark contrast to the Hellenist Roman (gentile) Christian "bishops," "popes," or even Jewish "rabbis" (cf. The Nᵊtzâr•im Reconstruction of Hebrew Ma•ti•tᵊyâhu (NHM, in English) 23.8) – are listed by the earliest extant Church historian, (EH loc. cit. and "Jerusalem," EJ 9:1405). More documentation and details are found in Who Are the Nᵊtzâr•im? (WAN) Live-Link Technology

The first 15 pᵊqid•im ha-Nᵊtzâr•im were:
(Dates of Tenure Approximated)
  1. 30—ca. 62 C.E. (according to Josephus, see History Museum, Suk•âh 6)—Pâ•qid Ya•a•qov "ha-Tza•diq" Bën-Dâ•wid—brother of Ribi Yᵊho•shua Bën-Dâ•wid—the Mâ•shiakh. Until the idolatrous Hellenist Roman Christians extirpated the Nᵊtzâr•im Jews in 333 C.E., they lived among their fellow Pᵊrush•im in harmony (even protected by the Pᵊrush•im against the Hellenists; see Josephus Ant. xx, ix, 1), vilified by the Christian church along with other Jews as "Judaizers" and "sons of Sâ•tân".
  2. ca. 63—ca. 107 C.E.—Pâ•qid Shim•on "ha-Tza•diq" Bën-Khëlëph (Hellenized to "Clopas"), murdered by Trajan for being a royal descendent of Dâ•wid (Hegesippus according to Eusebius EH III.xii.19-20, 32; xxxii.1-6). From this point, Hellenist Romans appear to have consistently hunted them down and assassinated them.
  3. ca. 107—ca. 110 C.E.—Pâ•qid Tzi•dᵊq•i•yâh "ha-Tza•diq" (the first)
  4. ca. 110—ca. 113 C.E.—Pâ•qid Zᵊkhar•yah "ha-Tza•diq"
  5. ca. 113—ca. 115 C.E.—Pâ•qid Tov•i•yâh "ha-Tza•diq"
  6. ca. 115—ca. 117 C.E.—Pâ•qid Bin•yâ•min "ha-Tza•diq"
  7. ca. 117—ca. 119 C.E.—Pâ•qid Yo•khâ•nân "ha-Tza•diq"
  8. ca. 119—ca. 121 C.E.—Pâ•qid Ma•tit•yâhu "ha-Tza•diq"
  9. ca. 121—ca. 123 C.E.—Pâ•qid Përësh "ha-Tza•diq" (Hellenized by Eusebius to 'Philip')
  10. ca. 123—ca. 125 C.E.—Pâ•qid Sᵊna•âh "ha-Tza•diq" (Hellenized by Eusebius to 'Seneca')
  11. ca. 125—ca. 127 C.E.—Pâ•qid Tzi•dᵊq•i•yâh "ha-Tza•diq" (the second)
  12. ca. 127—ca. 129 C.E.—Pâ•qid Lei•wi "ha-Tza•diq"
  13. ca. 129—ca. 131 C.E.—Pâ•qid Ë•phᵊr•ayim "ha-Tza•diq"
  14. ca. 131—ca. 133 C.E.—Pâ•qid Yo•seiph "ha-Tza•diq"
  15. ca. 133 –135 C.E.—Pâ•qid Yᵊhud•âh "ha-Tza•diq," who was ousted and exiled from Yᵊru•shâ•layim by the gentile Hellenist Romans in 135 C.E. (Eusebius, Ecclesiastical History IV.v.3), being usurped by Ἐπίσκοπος Μαρκος, the first gentile "pope-bishop," who is the only documented (not retroactively fabricated) origin of the tradition of "popes," who thereby are documented to have arrogated rightful authority from the Nᵊtzâr•im Pâ•qid and are, therefore, counterfeit displacers of the Nᵊtzâr•im Pâ•qid (see section on "Papal Succession" in our History Museum, click on "Apostasy" in menu at top). Legitimate authority remains unchanged—in the Eyes of the Ël•oh•im of Israel—with the Nᵊtzâr•im Pâ•qid, restored in the generation of the reemergence of the State of Israel; like Israel itself, after a long hiatus concluding the Age of the Expulsion from Israel (the 'Dark-Age of the Gentiles').

Thus, there have only been 15 pᵊqid•im in the legitimate (Pharisee Orthodox) Jewish community in which Ribi Yᵊho•shua and the original Nᵊtzâr•im lived and taught until our generation—when, for the first time since 135 C.E., a Nᵊtzâr•im Pâ•qid, the 16th, was again accepted (1984) in good standing, restoring the Nᵊtzâr•im to the same legitimate (Pharisee Orthodox) Jewish community in which Ribi Yᵊho•shua and the original Nᵊtzâr•im lived and taught!!!

Unlike any of the fakes, Pâ•qid Yi•rᵊmᵊyâhu has been an Orthodox Israeli Jew in good standing in an Orthodox synagogue (Moreshet Avot in Ra'anana, Israel) since 1998.

No others claiming to be "Netzarim" are accepted in the legitimate (Pharisee Orthodox) Jewish community in which Ribi Yᵊho•shua and the original Nᵊtzâr•im lived and taught. Thus, all others claiming to be "Netzarim" without being recognized by our Beit-Din are fakes and deceivers!

Hadrian (117-138 C.E.)
Hadrian (117-138 C.E.)

The earliest extant Church historian, Eusebius, documents (EH IV.v.3) that in 135 C.E. Hellenist proto-Christians, collaborating with the Hellenist Roman occupiers under Hadrian, forcibly ousted and expelled the 15th Nᵊtzâr•im Pâ•qid from Yᵊru•shâ•layim with the other Jews, displacing him with the first Roman gentile—Christian—bishop-pope: Ἐπίσκοπος Μαρκος—thereby usurping the Nᵊtzâr•im paqid with the first gentile Christian "pope-bishop." This marks the true birth of Christianity and the Church.

Until Hegesippus in the 3rd century, there were only επισκοπος—no pope of the Church or in Rome!!! Hegesippus himself documents that he ἐποιησάμην: the [papal] succession…." . Even this is documented no earlier than the 4th century C.E., by Eusebius (EH IV.xxii.3). See also, inter alia, "Pius I," Smith & Wace, "A Dictionary of Christian Biography," IV.416 and Yi•rᵊmᵊyâhu Bën- Dâ•wid, WAN). Hegesippus then projected his fabrication of the 3rd century back to "Simon Peter."

Thus, the pope is documented to be false, a usurping displacement-counterfeit Pâ•qid—the 11th horn of the 4th beast of Dâ•ni•eil 7.25—with no connection to Shim•on "Keiphâ" Bar-Yonâh . Everything the papacy has usurped, and all authority the pope falsely claims, depends on Displacement Theology and rightfully remains, and must be returned to, the domain of the Pâ•qid ha-Nᵊtzâr•im.

Note, too, that the Nᵊtzâr•im succession of Pᵊqid•im is the chain of authority in Yᵊru•shâ•layim (not Rome) that was recognized by Shim•on "Keiphâ" Bar-Yonâh—whom Christians claim was the first pope. (If Shim•on "Keiphâ" Bar-Yonâh had defied the Beit-Din in Yᵊru•shâ•layim, which he didn't, then he would have been excised as an apostate—no longer legitimate—as Paul the Apostate was decades later.)

As Tal•mud (Ma•sëkët Ho•rây•ot 3b) demonstrates from Biblical text, Ha•lâkh•âh from the first century and before holds that only in the land of Israel may Jews be legitimately referred to as a Qâ•hâl. There were no more pᵊqid•im, nor any legitimately identifiable group of Nᵊtzâr•im until 1983 when Yi•rᵊmᵊyâhu Bën-Dâ•wid was admitted by Orthodox rabbis as a Nᵊtzâr•im into the legitimate Jewish community where he thereby became the first, and only, identifiable Nᵊtzâr•im in the legitimate Jewish community since 135 C.E.

Ha•lâkh•âh requires that every community constitute a beit din. While normally comprising three Tor•âh-observant Jews recognized by Orthodox rabbis (who were called 'Pharisees' in the first century), Ha•lâkh•âh permits small communities to constitute a beit din with as few as one Tor•âh-observant Jew recognized by Orthodox rabbis.

Accordingly, as the only Nᵊtzâr•im in the legitimate Jewish community since 135 C.E., Ha•lâkh•âh required Yi•rᵊmᵊyâhu Bën-Dâ•wid to restore the Nᵊtzâr•im beit din to operation for the first time since 135 C.E. and shoulder the mantle of Pâ•qid that had been vacated by the gentile ouster of Pâ•qid Yᵊhud•âh in 135 C.E. Thus, Pâ•qid Yi•rᵊmᵊyâhu became the 16th Pâ•qid of the Nᵊtzâr•im, restoring the Nᵊtzâr•im as an identifiable group within the legitimate (Orthodox) Jewish community as they were in 135 C.E.

See also Dâ•ni•eil's prophecies in NHM note 16.19.5; James Parkes, The Conflict of the Church and the Synagogue, A Study in the Origins of Anti-Semitism (New York: Atheneum, 1977) p. 93 and Bellarmino Bagatti, The Church from the Circumcision (Jerusalem: Franciscan Printing Press, 1971), p. 9.

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