The Pagan Christ Appendix C (Pages 211-213) by Tom Harpur
‘There are two oddities from the text of the New Testament itself. They fully support the thesis that the true background of the Jesus story is the eternal, spiritual Christ myth. Both come from the Book of Revelation — the book that Gerald Massey contended holds some of the earliest material in the entire corpus of New Testament writings.
‘a) Revelation 1:13, in the King James Version, says, “And I saw in the midst of the seven candlesticks one like unto the Son of Man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.” “Paps” is the archaic word for a woman’s breasts. In the Greek, the word used is the plural mastos, which the lexicon defines as “the breast, esp., of the swelling breast of a woman.” Rarely, the plural was used to refer to a man’s breasts, but the prevailing sense is female. The fact that the figure in this passage from Revelation wore a “girdle,” or cincture, about the breasts — the modern equivalent would be a brassiere — confirms that the breasts in question are female. Indeed, the New English Bible translates the plural as though it were a singular — “with a golden girdle round his breast.” The New Revised Standard Version tries to avoid any embarrassment by wrongly translating it as “chest.” True, the word in Greek here for “girdle” is the same one used to describe John the Baptist’s girdle. But there it plainly says that it was wound about his loins, not his chest.
‘What makes me come down on the side of the KJV’s take — though preferring the translation of breasts to paps — is that something more than the surface meaning is at play here. Among the ancients, for centuries before the Christian era and contemporaneously with it, it was common to picture divinities with features of the opposite sex, denoting wholeness. For example, Horus was at times depicted with “the locks of girlhood.” The male gods Bacchus and Serapis often appear with breasts, and Venus, goddess of love for the Romans, is sometimes depicted with a beard.
‘A deep esoteric point was being made. In ancient philosophy and religion, before Creation, God — all life — was seen as Father and Mother in one. Only by slow development did God become Mother and Father separately. The belief was that human beings too were androgynous before a bifurcation took place and they were split into separate sexes. Since there are many other references in Revelation that betray the author’s deep knowledge of so-called Pagan symbolism, it’s quite possible that the Son of Man figure with breasts echoes this primal oneness theme. In any case, this figure of the Christos is by no means any historical man. It’s an archetype of the spiritual, timeless Christ of the myth.’
[My own take on this is fully explored in The Star of Bethlehem, especially here.}
‘b) In Revelation 11:8, there is a most puzzling passage in which two “witnesses” are to be killed. “And their dead bodies shall lie in the street of the great city, which spiritually pneumatikos is called Sodom and Egypt, where also our Lord was crucified,” reads the text [my emphasis]. Once again, it must be stressed that the author is clearly concerned not with any historical events, or a “Jesus of history,” but with symbolism and allegory. Jerusalem, and not Sodom or Egypt, clearly is the location for the death of Jesus in all four Gospel accounts. Sodom and Egypt here are an esoteric, “spiritual,” or symbolic way of speaking of this earth and of time (as opposed to the heavenly realms and eternity). “Our Lord” here is once more not a “personal” Jesus but the eternal Christos.‘
A Quora Response (by Elhanan Boragin)
The verse specifically mentions the word ‘spiritually’. So it refers to a spiritual interpretation of the crucifixion of Jesus.
Sodom is a symbol of sin and perversion.
Egypt is a symbol of the worldly power and bondage to sin.
So it is in the secular realm and carnal lifestyle that Jesus is being crucified constantly. One needs to remember studying the New Testament that its authors were not familiar with Christian theology and doctrines. Those were developed a few centuries after their deaths. So this concept of Jesus being constantly crucified (not just a historical fact) is mentioned throughout epistles several times.