12-02-2015, 04:43 AM
(This post was last modified: 12-02-2015, 05:20 AM by gregglaser.)
Three Tests
In John 16:8-11, Yahshua describes the three tests of the Paraclete. Each one requires a successively more challenging logical deduction, and the second and third are so challenging they actually come with their own Aramaic wordplays to suggest the answer to the listener:
1. The Paraclete reproves of sin because of unbelief in Yahshua. The deduction is natural – Yahshua is the sacrificial lamb who takes away the sins of those who believe in him. Awesome.
2. This next one requires a little Hebrew knowledge and the book of Acts. The Paraclete reproves of righteousness because Yahshua goes to the Father and these disciples will not see him again (they will not see him after Pentecost that is, because that is when the Paraclete will be given). The deduction here is regarding the word ܙܕܝܩܘܬܐ (“righteousness”) because the Hebrew root word ܨܕܩ means “upright” or “straight”. Accordingly, through wordplay Yahshua is saying he is literally going straight up (upright) directly to heaven to the Father, and they will look on earth (for righteousness, for Yahshua) but not find him on earth. Note: this point about Pentecost is further clarified in John 16:16, where Yahshua specifies that they will only see him again for a little time after the crucifixion, but again, these disciples won’t see him again after Pentecost. That’s a fulfilled prophecy.
3. This last one may change the way you see the world. On the surface, the text appears to say the Paraclete reproves of judgment because the ruler of this world is judged. But let’s look deeper. First notice the triple wordplay here with ܖܝܢܐ (“judgment”), ܖܝܢ (“and”), and ܖܝܢ (“judge/law”). Next, notice the curious grammar that concludes the sentence ܖܝܢ ܗܘ (alternate translation: “a judge/law he is”) -- the wordplay is that the ruler of this world is a judge who will be judged. The ruler of this world is… the law. Kings and kingdoms, men and women, have come and gone, but the law has governed their very rise and fall and it continues to do so in this very moment. ܦܖܩܠܜܐ (“Paraclete”) literally means “break the curse”. And just what is that curse that causes death? The law.
Don’t underestimate this amazing word: or
Matthew 21:9-10: ܐܘܫܥܢܐ (“Hosanna”) means “or peace”, and is a wordplay for the place also meaning “or head peace” ܐܘܖܫܠܡ (“Jerusalem”) that Yahshua is entering in the same passage. Matthew 21:15.
The word “or” is one of the most powerful words in existence. It signifies not only choice (a quality that heads enjoy), but also probability. As I’ve emphasized before, the word probability is a wordplay for Messiah, and it is absolutely essential to the study of light and physics. The word “or” is also a fundamental term of logic across languages. Just two letters - ܐܘ- very powerful, and complete with ܬ
Tomb
Mark 16:1 ܗܖܘܡܐ (“spices”) and ܡܫܚܢܝܗܝ (“anoint him”) is a wordplay for Roman ܖܗܘܡܐ and Messiah ܡܫܝܚܐ as we continue the theme that Yahshua in the tomb is like Peter in the tomb, because of course Yahshua is the sacrifice that redeems Peter. Rome loves its spices, especially variety. Rev 18:13.
Mark 16:4 ܕܡܥܓܠܐ (‘that was rolled away”) is a possible wordplay for ‘revealing tears’ ܕܡܥ ܓܠܐ, as the next thing these mourning/crying women see is ܥܠܝܡܐ (“young man”), a further wordplay for a world inside Yah, ܥܠܝܡܐ. And then this young man tells the women to advise the disciples to go to ܓܠܝܠܐ(“galilee”).
Clothing
In my posts regarding wordplays, I’ve highlighted several examples of signs surrounding the linens of Lazar and Yahshua. Personally, I’ve always found the folding of laundry very peaceful.
Here is another one in John 20:6… the text states that Simon Peter saw Yahshua’s linen ܟܕ ܣܝܡܝܢ (“laying there”). Note the word ܣܝܡܝܢ (“laying”) is a wordplay for ܣܝܡܝܘܢ (“sign”) and ܫܡܥܘܢ (“Simon”).
Another goodie can be found through the wordplay of these three expressions in Mark 15:46:
ܫܘܥ (“rock”) for Yahshua, ܟܖܟܗ (“wrapped him”) reminds of the word ܟܖܟܐ (“fortress”) where Yahshua went after Lazar’s death per John 11:54, and ܟܬܢܐ (“linen cloth”) in context represents Peter, as does the rock in front of the tomb.
Note also that in John 19:23 when the soldiers are casting lots for Yahshua’s robe, the phrase ܕܠܐ ܚܝܛܐ (“without stitch”) is a wordplay for ܕܠܐ ܚܜܝܬܐ (“without sin”) because Yahshua was without sin.
Evil Shepherd
Revelation 13:11 – the second beast from the ܐܖܥܐ (“earth”) has two horns like a lamb. The word for shepherd is ܖܥܐ. Which institution today tries to appear like a lamb but inwardly is a wolf (the symbol of Rome), and who claims the throne of Simon Peter and the responsibility to feed and tend Yahshua's sheep?
Roman Satan
In John 13:2, we see the phrase ܖܡܐ ܗܘܐ (“it was set down”) to describe how Satan entered the heart of Judas Iscariot. Could be a subtle wordplay for ܖܗܘܡܐ (“the Roman Empire”)?
Get Behind Me, Satan
In Mark 8:33, we read Yahshua’s famous admonition to Simon Peter, “You go behind me Satan.” This occurs at the infamous location Caesarea Philippi, at the base of Mt. Hermon. Is Yahshua giving a clue to Simon Peter that the throne of Satan is literally behind him at Mt. Hermon? As Yahshua was speaking to the ܟܢܫܐ (“assembly”) in that location, this may be a clue regarding the location of the third assembly in Revelation at the place of Satan's throne: ܦܖܔܡܘܤ
In any case, the first wordplay here is the reference to ܟܦܖ (“atone”) in Mark 8:34, as Simon Peter is from ܟܦܖܢܚܘܡ (“Capernaum”). The second wordplay is that ܒܤܬܖܝ (“behind me”) in Mark 8:33 is a wordplay for ܤܒܖܬܝ (“my gospel”) in Mark 8:35, because Yahshua said here that Simon put the reason of man before the reason of ܐܠܗܐ.
Woman by the Well
Continuing the wordplays in my previous post on John 4 regarding the water pot…
In John 4:6, ܝܬܒ ܗܘܐ ܠܗ ܥܠ ܡܥܝܢܐ (“he sat upon the well”) is a wordplay for ܝܐܒܐ ܥܠ ܥܢܐ (“throne upon the flock”), as we see ܥܢܗ (“his flock”) in John 14:12. Just for fun, note also the frequency of ܐܡܖܐ (“says/lamb”) and ܥܢܐ (“answer”) throughout the passage – gotta love Aramaic, it fits the gospel like a glove.
Also in John 4:6, the reference to the ܫܬ (“sixth”) hour, is a wordplay with ܫܬܐ (“drink”) because Yahshua is asking the woman for water to drink -- John 4:7. Moreover, in Hebraic time, the sixth hour is noon, which is pointing up on a clock (or the sun at its highest altitude to the observer) – that is a metaphor for Yahshua’s throne at the right hand of the Father up in heaven. The counting/measuring theme can be seen throughout the passage – for example, ܫܥܬܐ (“hour”) in John 14:21 is a wordplay for six, and in John 4:18 Yahshua is suggesting He can be the woman’s sixth husband, in a sense. And in John 14:20 the mountain connection is that hours 6am to 11am are a slope like a mountain from the observer’s perspective at a distance.
By John 4:10 we might see ܡܘܗܒܬܐ “gift” as a wordplay with ܡܘܬܐ (“death”) and the “six/drink” wordplay as a new beginning in Yahshua’s gift of His own death, if she lifts him up. Jacob’s well goes down, Yahshua’s well goes up.
Bar Aba Prophecy
When the Jews asked Pontius Pilate to release ܒܖ ܐܒܐ (meaning “the father’s son” in Hebrew/Aramaic) rather than Yahshua from crucifixion, that fulfilled the prophecy in John 5:43, ܐܢܐ ܐܬܝܬ ܒܫܡܗ ܕܐܒܝ(“I come in the name of my Father”) and you have not received me, yet if another will come in his own name, you will receive him.”
I’ll venture the Father’s name (and He has many) to which Yahshua was referring here, the name in which Yahshua says "I come", was ܐܬܐ
Walk with the King
Here is another “walk” and “king” wordplay. In John 6:15, Yahshua knew the people wanted to make him ܡܠܟܐ (“king”), and then in the next passage at John 6:19, he ܡܗܠܟ (“is walking”) on water. Once again in the gospel, waters=peoples. Yahshua walks above the people (like a king is above his people). This further fits the wordplay in John 6:18 where the apostles are journeying to ܟܦܖܢܚܘܡ (“Capernaum”, meaning literally “atone resurrection”) and the water of the sea is ܐܙܕܩܦ (“lifted up”), which is a wordplay for crucifixion. The wordplay reveals that Yahshua’s crucifixion has the power to lift up the people.
The importance of Simon Peter in these wordplays is emphasized repeatedly. For example, in John chapters 17-18, there are lots of wordplays with ܡܠܟ (“king”) and ܫܡܥܘܢ(“Simon”; “they hear”) and ܩܝܦܐ (the priest) and ܙܩܝܦܐ (“cross/crucify”).
In John 16:8-11, Yahshua describes the three tests of the Paraclete. Each one requires a successively more challenging logical deduction, and the second and third are so challenging they actually come with their own Aramaic wordplays to suggest the answer to the listener:
1. The Paraclete reproves of sin because of unbelief in Yahshua. The deduction is natural – Yahshua is the sacrificial lamb who takes away the sins of those who believe in him. Awesome.
2. This next one requires a little Hebrew knowledge and the book of Acts. The Paraclete reproves of righteousness because Yahshua goes to the Father and these disciples will not see him again (they will not see him after Pentecost that is, because that is when the Paraclete will be given). The deduction here is regarding the word ܙܕܝܩܘܬܐ (“righteousness”) because the Hebrew root word ܨܕܩ means “upright” or “straight”. Accordingly, through wordplay Yahshua is saying he is literally going straight up (upright) directly to heaven to the Father, and they will look on earth (for righteousness, for Yahshua) but not find him on earth. Note: this point about Pentecost is further clarified in John 16:16, where Yahshua specifies that they will only see him again for a little time after the crucifixion, but again, these disciples won’t see him again after Pentecost. That’s a fulfilled prophecy.
3. This last one may change the way you see the world. On the surface, the text appears to say the Paraclete reproves of judgment because the ruler of this world is judged. But let’s look deeper. First notice the triple wordplay here with ܖܝܢܐ (“judgment”), ܖܝܢ (“and”), and ܖܝܢ (“judge/law”). Next, notice the curious grammar that concludes the sentence ܖܝܢ ܗܘ (alternate translation: “a judge/law he is”) -- the wordplay is that the ruler of this world is a judge who will be judged. The ruler of this world is… the law. Kings and kingdoms, men and women, have come and gone, but the law has governed their very rise and fall and it continues to do so in this very moment. ܦܖܩܠܜܐ (“Paraclete”) literally means “break the curse”. And just what is that curse that causes death? The law.
Don’t underestimate this amazing word: or
Matthew 21:9-10: ܐܘܫܥܢܐ (“Hosanna”) means “or peace”, and is a wordplay for the place also meaning “or head peace” ܐܘܖܫܠܡ (“Jerusalem”) that Yahshua is entering in the same passage. Matthew 21:15.
The word “or” is one of the most powerful words in existence. It signifies not only choice (a quality that heads enjoy), but also probability. As I’ve emphasized before, the word probability is a wordplay for Messiah, and it is absolutely essential to the study of light and physics. The word “or” is also a fundamental term of logic across languages. Just two letters - ܐܘ- very powerful, and complete with ܬ
Tomb
Mark 16:1 ܗܖܘܡܐ (“spices”) and ܡܫܚܢܝܗܝ (“anoint him”) is a wordplay for Roman ܖܗܘܡܐ and Messiah ܡܫܝܚܐ as we continue the theme that Yahshua in the tomb is like Peter in the tomb, because of course Yahshua is the sacrifice that redeems Peter. Rome loves its spices, especially variety. Rev 18:13.
Mark 16:4 ܕܡܥܓܠܐ (‘that was rolled away”) is a possible wordplay for ‘revealing tears’ ܕܡܥ ܓܠܐ, as the next thing these mourning/crying women see is ܥܠܝܡܐ (“young man”), a further wordplay for a world inside Yah, ܥܠܝܡܐ. And then this young man tells the women to advise the disciples to go to ܓܠܝܠܐ(“galilee”).
Clothing
In my posts regarding wordplays, I’ve highlighted several examples of signs surrounding the linens of Lazar and Yahshua. Personally, I’ve always found the folding of laundry very peaceful.
Here is another one in John 20:6… the text states that Simon Peter saw Yahshua’s linen ܟܕ ܣܝܡܝܢ (“laying there”). Note the word ܣܝܡܝܢ (“laying”) is a wordplay for ܣܝܡܝܘܢ (“sign”) and ܫܡܥܘܢ (“Simon”).
Another goodie can be found through the wordplay of these three expressions in Mark 15:46:
ܫܘܥ (“rock”) for Yahshua, ܟܖܟܗ (“wrapped him”) reminds of the word ܟܖܟܐ (“fortress”) where Yahshua went after Lazar’s death per John 11:54, and ܟܬܢܐ (“linen cloth”) in context represents Peter, as does the rock in front of the tomb.
Note also that in John 19:23 when the soldiers are casting lots for Yahshua’s robe, the phrase ܕܠܐ ܚܝܛܐ (“without stitch”) is a wordplay for ܕܠܐ ܚܜܝܬܐ (“without sin”) because Yahshua was without sin.
Evil Shepherd
Revelation 13:11 – the second beast from the ܐܖܥܐ (“earth”) has two horns like a lamb. The word for shepherd is ܖܥܐ. Which institution today tries to appear like a lamb but inwardly is a wolf (the symbol of Rome), and who claims the throne of Simon Peter and the responsibility to feed and tend Yahshua's sheep?
Roman Satan
In John 13:2, we see the phrase ܖܡܐ ܗܘܐ (“it was set down”) to describe how Satan entered the heart of Judas Iscariot. Could be a subtle wordplay for ܖܗܘܡܐ (“the Roman Empire”)?
Get Behind Me, Satan
In Mark 8:33, we read Yahshua’s famous admonition to Simon Peter, “You go behind me Satan.” This occurs at the infamous location Caesarea Philippi, at the base of Mt. Hermon. Is Yahshua giving a clue to Simon Peter that the throne of Satan is literally behind him at Mt. Hermon? As Yahshua was speaking to the ܟܢܫܐ (“assembly”) in that location, this may be a clue regarding the location of the third assembly in Revelation at the place of Satan's throne: ܦܖܔܡܘܤ
In any case, the first wordplay here is the reference to ܟܦܖ (“atone”) in Mark 8:34, as Simon Peter is from ܟܦܖܢܚܘܡ (“Capernaum”). The second wordplay is that ܒܤܬܖܝ (“behind me”) in Mark 8:33 is a wordplay for ܤܒܖܬܝ (“my gospel”) in Mark 8:35, because Yahshua said here that Simon put the reason of man before the reason of ܐܠܗܐ.
Woman by the Well
Continuing the wordplays in my previous post on John 4 regarding the water pot…
In John 4:6, ܝܬܒ ܗܘܐ ܠܗ ܥܠ ܡܥܝܢܐ (“he sat upon the well”) is a wordplay for ܝܐܒܐ ܥܠ ܥܢܐ (“throne upon the flock”), as we see ܥܢܗ (“his flock”) in John 14:12. Just for fun, note also the frequency of ܐܡܖܐ (“says/lamb”) and ܥܢܐ (“answer”) throughout the passage – gotta love Aramaic, it fits the gospel like a glove.
Also in John 4:6, the reference to the ܫܬ (“sixth”) hour, is a wordplay with ܫܬܐ (“drink”) because Yahshua is asking the woman for water to drink -- John 4:7. Moreover, in Hebraic time, the sixth hour is noon, which is pointing up on a clock (or the sun at its highest altitude to the observer) – that is a metaphor for Yahshua’s throne at the right hand of the Father up in heaven. The counting/measuring theme can be seen throughout the passage – for example, ܫܥܬܐ (“hour”) in John 14:21 is a wordplay for six, and in John 4:18 Yahshua is suggesting He can be the woman’s sixth husband, in a sense. And in John 14:20 the mountain connection is that hours 6am to 11am are a slope like a mountain from the observer’s perspective at a distance.
By John 4:10 we might see ܡܘܗܒܬܐ “gift” as a wordplay with ܡܘܬܐ (“death”) and the “six/drink” wordplay as a new beginning in Yahshua’s gift of His own death, if she lifts him up. Jacob’s well goes down, Yahshua’s well goes up.
Bar Aba Prophecy
When the Jews asked Pontius Pilate to release ܒܖ ܐܒܐ (meaning “the father’s son” in Hebrew/Aramaic) rather than Yahshua from crucifixion, that fulfilled the prophecy in John 5:43, ܐܢܐ ܐܬܝܬ ܒܫܡܗ ܕܐܒܝ(“I come in the name of my Father”) and you have not received me, yet if another will come in his own name, you will receive him.”
I’ll venture the Father’s name (and He has many) to which Yahshua was referring here, the name in which Yahshua says "I come", was ܐܬܐ
Walk with the King
Here is another “walk” and “king” wordplay. In John 6:15, Yahshua knew the people wanted to make him ܡܠܟܐ (“king”), and then in the next passage at John 6:19, he ܡܗܠܟ (“is walking”) on water. Once again in the gospel, waters=peoples. Yahshua walks above the people (like a king is above his people). This further fits the wordplay in John 6:18 where the apostles are journeying to ܟܦܖܢܚܘܡ (“Capernaum”, meaning literally “atone resurrection”) and the water of the sea is ܐܙܕܩܦ (“lifted up”), which is a wordplay for crucifixion. The wordplay reveals that Yahshua’s crucifixion has the power to lift up the people.
The importance of Simon Peter in these wordplays is emphasized repeatedly. For example, in John chapters 17-18, there are lots of wordplays with ܡܠܟ (“king”) and ܫܡܥܘܢ(“Simon”; “they hear”) and ܩܝܦܐ (the priest) and ܙܩܝܦܐ (“cross/crucify”).