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Abundant Wordplays in the Aramaic Gospel and Revelation
Wordplays are cool. ?In the beginning was the word'. I love that we breathe words to shape our world, and we speak to refine ourselves, and then eat the world like apple pie, that life is a story. I think that some hearts are given to enjoy wordplay in the Aramaic gospel and the Aramaic Book of Revelation.

Those Who Pierce Will Mourn

In Revelation 1:7 we read hnun ddqruhy unrqdn (?they who pierced him, and they will mourn?) ? notice how Yahshua flips the paradigm with pierced (dqr) and mourn (rqd).

Five Scribes

In Revelation, all the ?number five? signs (5th assembly, 5th seal, 5th trumpet, 5th vial) involve Aramaic language and scribes:

  • 5th assembly (Rev 3:1-6)
  1. The phrase spra dkya (?book of life?) is a wordplay for scribe as can be seen through the place name sprd. The name of the fifth assembly srdys (?Sardis?) is Greek in origin. But according to recent archaeological evidence (an Aramaic inscription found in Sardis), some people called this place ?sprd? (the name used in Obidiah 20 but nowhere else in the bible, which has intrigued and perplexed scholars). This fact is especially interesting because in Rev 3:1 the messiah says ?I know your works and the name you have.? spr = writing, scribe. d = of. So the name sprd means ?scribe of?. And prd means ?separate? or ?divided?, and has been used to describe Jewish people who have been dispersed from one another. And indeed Obidiah 20 explains that some Jewish exiles (gluTh) in sprd will eventually return home to Israel to settle towns in the Negev.
  2. The admonition to Sardis to ?beware and repent is a double wordplay. First, Sardis is admonished Thub (?repent?) instead of kThub (?write?). Second, azdhr (?beware?) can be seen as a wordplay for zhr (?Zohar?).
  3. Scribes write with black letters on white parchment, and the messiah is inviting Sardis to wear Khura (?white?) garments in heaven rather than have their names alKha (?blotted out?) from the book of life.
  4. Names are very important to scribes, yet in Revelation 3:4, the messiah emphasizes that Sardis only has qlyl Shmha (?few names?) in the book of life . The number KhmSha (?five?) can be seen as a wordplay for Khya Shma (?living name?).
  5. The name srdys has five letters. Some will also be reminded of the five books of Moses, in which many hoped to find life ? in Rev 3:1 the messiah says that Sardis has both life and death. Recall also Matthew 8:22, the messiah says to the scribe, ?let the dead bury their own dead?.

  • 5th seal (Rev 6:9-11)
  1. Rev 6:9 npShTha (?souls?) is a wordplay for Peshitta, as Rev 6:10 explains that the souls under the altar were killed for these reasons: mlTha dalha (?the word of Alha?) and shduTha dyShuEa (?testimony of Yahshua?).
  2. Rev 6:10 also describes the souls crying in qla (?a voice?), which reminds of the qlyl names in the last verse. Scribes work in the day or candlelight and want to know when something will happen -- and in Rev 6:11 we see the white garments again for those who are in the dark (i.e., waiting for justice; and the message to Sardis in Rev 3:3 they do not know when the thief will come). Also, the word astla (?robes?) can also be translated letter/message.
  3. The souls under the sacrifice altar are crying out to heaven for justice on earth. The bridging of heaven and earth is often embodied in the word EabryTh (?Hebrew?), the language thought to cross between heaven and earth. Then in Rev 6:11 the promise given to these souls dnThThnyKhun (?that they should rest?) can be seen as a wordplay for ThnKh (?Tanakh?), the Hebrew bible.

  • 5th trumpet (Rev 9:1-11)
  1. Rev 9:1 has another ?heaven and earth crossing? in the fallen star. Perhaps mn Shmya is a wordplay or mShnh (?Mishnah?).
  2. Rev 9:4 describes the written KhThma (?seal?) of Alha between the eyes of the chosen.
  3. In Rev 9:11, the name of the angel of the abyss is expressly given in both Aramaic & Hebrew.

  • 5th vial (Rev 16:10-11)
  1. In Rev 16:10, we see people on earth bite lShnyhun (?their tongues/languages?).
[Image: scribes-sardis.jpg]

The interpretation: We scribes focus on the written word and routinely elevate our black text above hearing the word of light from he who has the seven spirits & seven stars (Rev 3:1). In Rev 3:3, the admonition is to ?remember how you heard and received?. The admonition is not to remember how you read. The lights in this world help us read about the messiah, but the light inside our hearts helps us know the messiah.

So the scribe who errs is one who can see this world yet cannot see beyond it, who can see the torah but cannot see the messiah in it ? he wears a dark robe over his head and burns oil of this world to see this world. But the scribe who triumphs in the messiah is given a white robe in heaven, because he hears and repents and watches.

Matthew 23:27 (?woe to you scribes and pharisees, nsby bapa (?takers in faces?). Compare the admonition to Sardis to remember how nsbTh (?you take?). In Matthew 23:27, scribes are said to be like white tombs that are Shpyra (?beautiful?) on the outside, but black on the inside. Sardis is indeed both alive and dead - note that in Matthew 23:34, Yahshua emphasizes he is sending (positive) scribes to (negative) scribes, which suggests there is a proper way to be a scribe.

At the end of each admonition to an assembly, the words are ?He who has ears will hear what the spirit says to the assembly.? It does not say, ?he who has eyes will read what the spirit writes to the assembly?. So, a scribe must know his place and not elevate himself above spirit.

Rock, Paper, Pergamus

In the message to Pergamus in Revelation 2:13, we read it is good aKhyd anTh bShmy (?you hold/seize in my name?). And that special name is yShuEa, which means Yah?s rock. This is a wordplay because in the next verse at Rev 2:14, we read it is not good to hold/seize the doctrine of the kShla (?stumbling stone?). A kShla (?stumbling stone?) is what causes a man to fall. And indeed, Blq (?Balak?) was afraid of Moab falling to the assembly of Israelites, being seized by them.

There are actually lots of cool wordplays between Numbers 22 and the Pergamus message, such as Numbers 22:17 - the Hebrew is naqbhylyaTh, which is similar to the Aramaic spelling naqulyta (?Nicolations?) in Revelation 2:15. Notice also Numbers 22:5 aukl (?prevail?) as a wordplay with akl (?eat?) as in the Israelites eating the idol sacrifices. Notice also the word Shtn (?Satan?) meaning ?opponent? is used in Numbers 22:22 and 22:32. And in the admonition to Pergamus, it is said the assembly resides at the throne of Shtn (?Satan?). The other key reference to Satan?s throne in the bible (Book of Ezekiel) emphasizes it is the merchant-capital of Tyre. Merchants ? cargo ? eating ? whore... These connections are revealed in the Hebrew and Aramaic. Another one -- In Numbers 23:1 the bullocks (prym) also means ?broken piece? in Hebrew (think of the holiday Purim). This is an important word meaning in the gospel and Book of Revelation, because ?eater of broken bread? is the literal way to refer to an ?accuser? or Shtn. The emphasis on eating and accusing is prominent here - the admonition to Pergamus is to avoid eating food sacrificed to idols (Rev 2:14-16), and to he who conquers is promised mnna (?bread?) that is hidden. Rev 2:17.

I love that in Aramaic yShuEa mean?s ?Yah?s rock?. We know from experience that rock is foundational to life on earth because we all ultimately rely on rocks for foundation, and we even eat rocks ? plants eat rocks (plants release acids that dissolve rocks to make their nutrients absorbable), and we eat plants.

Eventually too I think it?ll be proven to all students that rock does beat paper!

Repent, Woman

In Rev 2:22 nThThuun (?they will turn?) seems to be a wordplay for anThThk (?your wife?) who is the primary subject of the admonition here to Pergamus, for repentance/turning.

Drunken Scorpions

With the fifth trumpet in Revelation 9:2-3, we read about locusts that rise up from smoke and sting like scorpions. There are a few wordplays here.

First, Revelation 9:2 mShThgr (?heated up?) is similar to saying mShTh Thgr (?drink commerce/merchants?) and relatedly mstgr (?inebriating?). This become relevant when you connect all the wordplays in the verse?

In the next verse at Rev 9:3 (qmTsa), an alternate translation for ?locusts? is "parsnips", which is significant because in the Roman days this food was used as a sweetener (like sugar); Tiberius Caesar even allowed people to use parsnips to pay their taxes in the empire.

Next, Eaqrba (?scorpions?) can be seen in this context as a wordplay for Eaqr (?uproot?), which is how you harvest a parsnip. And in Jewish writings, wine (remember ?inebriating drink? wordplay above) is compared to scorpions (just as a scorpion wounds with its tail, so does wine injure at the end of its course (i.e., hangovers, alcoholism)). Such is the way of commerce too ? the immediate benefits of commerce elate us with food, fun, and more, but at the end of unbridled commerce we find the sting of pollution, domination, etc.

Curiously, a parsnip even looks a little bit like a scorpion (leaves above ground are pinchers and legs, and root underground is the body and tail). [Image: scorpion-parsnip.jpg]

Lastly, the dwnbyTha (?tails?) in Rev 9:10 can be seen as a wordplay for dnwtyba (a donation/gift to roman soldiers by the emperor, often as a bribe or in exchange for some favor such as assassination).

Hopefully these wordplays help clarify some possible reasons for the fifth trumpet punishment.

Third Drought

In Revelation 6:6, ThlTha (?three?) is another way to say Thl (?moisture?) Tha (?sign?), which is interesting because the verse is discussing grains, so moisture is critical. Is there a drought during the third seal as food scarcity is occurring?

I?ll also note that Rev 6:5 masTha (?scale?) is a wordplay for asTha (?wall?), as there is a kind of 'wall' between the hungry and the food. It's helpful to notice in the Aramaic that all of the third seal examples involve sin/burden/food and cages.

Large Palm, Loud Voice

Rev 7:9-10 has a cool wordplay. The dqla (?palm seed?) grows into a large tree, and bqla (?in the voice?) also grows (loud). Holding palm seeds in the palm of one's hand is especially meaningful in light of the palm?s resilience, such as this 2000 year old palm seed that germinated: Palm Resurrected from 2000 Year Old Seed, by Clara Moskowitz

Oath at Sea

In Rev 10:6, the angel stands upon earth and yma (?sea?) to interject between three woes. The phrase wyma (?and oaths?) looks like a wordplay of wy (?woe?) and yma (?sea?). See also KhThyma (?sealed ones?) in Revelation 7:8.

And in Rev 7:1, notice the use of yma (?sea/oath?) and alyn (?tree?). Their usage together is significant because the Hebrew root alh is ?oath?.

Light Yoke

I believe the Father can use multiple languages across time to form a wordplay. For example, here is a cross-language wordplay from Matthew 11:30 ?my yoke is pleasant and my burden is light?, because in Hebrew ?yoke? is mnwr, and ?lampstand? is mnwrh.

Once you get into cross-language wordplays though, the possibilities start getting unwieldy. For example, the suffix ?un? is very common in Aramaic because it indicates the third person, but there still appears to me an abnormally high number of ?un? references in the chapters discussing the beast (Chapters 13, 17, and 18). Are these veiled and subtle prophecies of the United Nations (UN)? Or see also Rev 18:6 wordplays with prEaun (?Pharaoh?).

The Name and the Cup of Blood

Throughout the bible, Shmya (?heaven?) is a wordplay for Shma yh (?name of Yah?). Verses like John 3:18 and 17:3 emphasize the critical importance of knowing Alha through the messiah?s name. Compare the ruShma (?mark?) of the beast, where a different name is required to buy/sell in the kingdom of Satan. ruShma (?mark?) is a wordplay for rhuma (?Rome?) and Shma (?name?). I wonder whether the Roman name IESUS (?Jesus?) is associated with the mark of the beast? I?m hesitant to be negative toward the name Jesus though for many reasons, including because the name has esu right in the heart of it, which is one acceptable pronunciation of yShuEa.

Back to the mark, one of the most overlooked words in Revelation is ap (?also?) in Rev 14:10. In this passage, the angel is saying that ?they who take the mark of the beast also will drink the wine of the Lord?s wrath. Think about that word - why does the text say ?also? in Rev 14:10 if the Lord?s wine were the first thing to drink? The ?also? suggests the mark of the beast is some drinkable thing just mentioned in Revelation 14:9. Evidence suggests it could be a cup of blood! ksa ("cup") itself also means "secret". Indeed, a cup fits in your hand and it rests between your eyes when you drink from it. Notice too that ShTha means ?drink? or ?six?, which reminds of 666.

As a searcher of mysteries, I?ve learned to see the cup as an image/perspective of the torus. So the idea of a literal 'cup of blood' is just a part of the picture, a perspective.

[Image: grail-heart-shapes.jpg]

The mark of the beast is said in Rev 13 and 17 to be a mystery. I think another key perspective of the mark of the beast could be the ?royal holy grail?, which is a bloodline of claimed royalty and divinity (just like in the Julio-Claudian Roman days when Caesars congratulated one another for being 'gods' on earth). If eating/drinking is like believing (as the gospel indicates), then perhaps those who worship the bloodline or believe in the claims to royalty and divinity are drinking/believing from their holy grail cup. Rev 17:5 describes the whore with the ?mark? of Babylon between her eyes. And she?s holding a cup?

In any case, beware the Vatican and ?English royalty? ? there are more skeletons in those closets than any human could count without suffering psychological harm just from examining the evidence.

In John 16:7, Yahshua advises that it is profitable for him to go so that the prqlta (?redeemer?) will come. prqlta means ?break the curse? and in John 16:8 we see it ks (?reproves?) for sin, justification, and judgment. So there may ultimately be a wordplay here between ks and ksa (?secret?, ?cup?) in the context that the blood of Yahshua breaks the curse of sin, but the unholy bloodline grail/cup of fornication is the mark of false claims of royalty by worldly ?crowns?.

Babylon?s Millstone

Rev 18:21 describes Babylon cast down into the sea, Khapa (?violently?) with a kapa (?rock?) like a millstone. Not only does the rock remind of Yahshua?s name (?Yah?s rock?) as the reason for Babylon's punishment, but also these two ?kapa? sounds occurring together in the verse may be hinting toward that ?great? city of Rome that claims the throne of Simon kapa (?Peter?): Babylon.

Also in this verse, note that rKhya (?millstone?) works as a wordplay with ruKhqa (?afar?) in Rev 18:17. They are related in meaning ? the merchants stand ruKhqa (?afar?) as the rKhya (?millstone?) sinks Babylon. The commerce connections abound in references to Babylon. Indeed, in the next verse (Rev 18:18), we read wbkawwh ("and they are lamenting her"). Note the sixth letter ?w? (vav) three times in the phrase, which may be a wordplay for 666. The root word here bkya refers especially to women hired to moan and cry at funerals for display purposes, so one wonders whether these are real tears between the eyes here, or something purchased (another small sign/trailmarker of 666 between the eyes).

Mixed Swiftly

In Rev 14:17-18, KhrypTha (?swift?) sickle is a wordplay with Khrp (?mixed/mingled?) because Rev 14:10 just set the context of the wine of the fury of the Lord that is ?mixed without mixture? in the cup of his anger.

Who is Worthy

Rev 16:6 Shuyn (?worthy?), refers to the punishment received by those who spill blood. From the root Shua, this word reminds of the name yShuEa (?Yahshua?). The beast has been spilling the blood of Yahshua?s faithful for millennia.

Way of the Frogs

In Rev 16:12-13 the river Euphrates dries up to prepare the way for battling kings, and frogs like spirits come from the dragon?s mouth -- aurKha (?way?) is a wordplay with aurdEaa (?frogs?) and ruKha (?spirits?) in Rev 16:13.

In Rev 16:15, ?behold, he comes like a thief, blessings to him who watches??, gnba tubuhy (?a thief, blessings?) can also be translated ?shore prepared?, which reminds of the previous verse in Rev 16:12 as the waters ?dry up? (think shore) dThThtyby (?that are prepared?) for the way of sovereigns to battle.

The Whore?s Sacrifices

Rev 18:23 describes how the whore has deceived men with KhrSh, a word that has many definitions (e.g., "design", "drawing", "carving", "choking", "magic", "enchantment", "sorcery", 'deaf", "stupid", "charming", "silence"). But note how this root KhrSh is used with both suffixes and prefixes in the phrase dbKhrShyky. It creates a wordplay with dbKha (?sacrifice?), which helps fix the meaning of the verse in the context that the whore isn?t just deceiving men, but slaughtering them commercially and spiritually.

Indeed, dbKhrShyky (?enchantments?) is similar to saying dbKha krysy (?sacrifice custom?).

Exponential Google

The sound ?google? is in the book of Revelation 20:8 as we read gwgulmgwgul (?Gog and to Magog and to?). Go figure, ?google m google? in Revelation. Note also that ?Gog and Magog? is just one possible translation; an alternate and equally plausible translation is ?to expand and be covering?, which emphasizes how the armies spread to the four corners of the earth.

Note also Matthew 27:33, ggulTha (?Golgotha?).

I think the common theme here is exponential growth, which is the meaning of ?google?. The innumerable masses gather in Revelation 20:8. But far more importantly, there was a mysterious exponential saving power that occurred at Golgotha.

Follow the Leader

Rev 13:3 explains that all of the world uThdbrTh (?was guided/led?) after the beast from the sea. A little wordplay comes from bThr (?after?) later in the verse, which is one?s location in respect to their guide/leader.

I?ll also add ? notice the clues to the identity of this beast here, with the wordplays dbr(?word?) and brTh (?create?).

Mixing Glass

In Revelation 18:3, mzgTh (?mixed?) is a wordplay with zgugyTha (?glass?) because of Rev 15:2 regarding mingled glass - it represents the melted sands (glass) of the peoples of earth.


I'm not sure if anyone else has considered the alternative theory that the fourth assembly Thyatira serves a prominent governing role in the millennial reign. There are a few reasons for this theory, and here's a wordplay to go with it...

In Revelation 19:21, after Yahshua breaks worldly nations in war, note the word tyra (?sheepfold?) is a wordplay with the fourth assembly tautyra (?Thyatira?), the assembly that received the promise to rule over the nations with a rod of iron. And indeed, in Revelation 19:15 we see the prophecy that Yahshua will rule with a rod of iron.

Sadducees preserve old wine, and Apostles preserve new wine

In Matthew 9:13 Yahshua speaks with the Pharisees about mercy toward sinners, and then to the disciples of John the Baptist about fasting -- zdyqa (?righteous?) is a wordplay here for zduqya (?Sadducees?) and zqa (?wineskin?) in Matthew 9:17. I?ll venture the meaning is that the Sadducees (the rival of the Pharisees) possess the old wine (old law) to be preserved in their Jewish body (old wineskin). And Yahshua?s disciples also are preserved, but with new wine (commandments of Yahshua) in a new body (the body of the messiah).

[Image: no-new-wine-please-flattened.jpg]

This ?righteous body? wordplay helps emphasize why the next chapter (Matthew 10) begins with the 12-apostles receiving authority.

Peaceful House or Brother?s Deliverance

In Matthew 10:12-13, Shlmh (?its peace?) and Shlmkun (?your peace?) are a wordplay for nShlm (?will deliver?) in Matthew 10:21, because the verses contrast the apostles visiting some houses in peace but other houses deliver up strife. In Matthew 10:21 Yahshua gives the example of ?brother delivering up brother?, which fits well the negative connotation of ?deliverance? through the treachery of Judas.

Foolish Night

In Matthew 5:22, Yahshua describes the relative dangers of saying rqa (?fool?) and lla (?fool?). See also dulla (?divorce?) in Matthew 5:31. The wordplay here is interesting because it connects Matthew and John. First, llya (?night?) is a mini-wordplay because a fool is considered someone in the dark. Second, we see llya (?dark?) again in John 9:4 as Yahshua heals the blind man who was in the dark until Yahshua used ruqa (?spit?) to help him see. Then the Pharisees excise the man from the synagogue, which is like a divorce.

Numbered Hairs

Matthew 10:30 has a short and sweet Aramaic wordplay that many have observed, ?And of you also, all the mna (?hairs?) on your head are mnyn (?numbered?).?

In Aramaic, both root words are spelled the same, mna, so the wordplay is clear.

[Image: mna-hair-samson.jpg]

Rooftop Reward

In Matthew 10:27, agra is ?rooftops?, but in Matthew 10:41 the same word agra is ?reward?. Both verses use double examples (1. speak in the light, preach on the rooftops; and 2. reward of the prophet, reward of the righteous). The wordplay seems to include pgra (?body?) in Matthew 10:28, which is another verse offering a double example (body and soul). All the verses share the same theme ? ascension through darkness, as the topic being discussed is, ?if you try to save your life, you?ll lose it, but if you lose your life for the sake of the messiah, you?ll save it?.

Dichotomies - Poor John or Rich Elijah

Matthew 11 is full of wordplays as Yahshua emphasizes and repeats word alternatives. ?What did you go out to see? what did you go out to see? what did you go out to see?. ?This generation is like?? Here are some key examples:

In Matthew 11:3 John the Baptist inquires from prison whether Yahshua is truly the messiah, or whether anKhnn mskyn (?we should expect?) another. It?s a wordplay for yuKhnn mskna (?poor John?) because in Yahshua?s answer to John in Mathew 11:5, Yahshua suggests that John is presently poor in prison but he should hope. Or in other words, he should not be ?poor with expectation?, but abundant with hope as prophecy is being fulfilled (?the blind see?, ?the poor are given hope?, and more in Matthew 11:5).

Relatedly, in Matthew 11:7, qnya (?reed?) is another way to say ?rich man? or ?zealous man?, and dmn ruKha mThThzyEa can be translated either ?when moved by spirit? or ?when shaken by wind?. So, Yahshua is asking whether people went to see ?poor John? who is qnya (?rich? or ?zealous?) when moved by spirit in the wilderness, or just qnya (?a reed?) shaken by wind in the wilderness. Incidentally, the wordplay also works with ?nest? and ?reed?.

The wealth theme continues in Matthew 11:9 as Yahshua emphasizes that John is yThyr (?greater?) than a prophet. yThyr is another way to say ?richer? than a prophet, implying that is, ?richer in heaven? (the greater topic of Matthew 11:11).

In Matthew 11:12, qtyrna mThdbra (?has suffered violence?) can be a kind of word variation (thought exercise) for qtyr mTh dbr (?deadly word conspiracy?) because Yahshua is advising how the kingdom of heaven is being usurped by violence. The usurpers (wielding words as weapons) would be the priests because qtyr is also a way to say ?knotted up?, which is a fitting description for standing in the path of the kingdom of heaven (as Yahshua described the priests in Matthew 23:15); also a rich man cannot enter the kingdom just as a rope cannot enter the eye of a needle. The knotting context emphasizes the prophecy that John the Baptist was making smooth the path (Isaiah 40:3, Matthew 3:3, John 1:23). John was probably of the priestly lineage. Note also the qn wordplay referring to Yahshua?s path in Matthew 11:10 dnThqn (?that he will establish?).

In any case, the actual wordplay dichotomies in the beginning of the chapter create a nice segway for Yahshua to advise of the dichotomy (John or Elijah) in Matthew 11:14, ?And if you desire, accept that he is Elijah who was to come.? And again in Matthew 11:16-7 ?And to what shall I liken this generation? It is like children who sit in the street and call out to their friends. And they say, we sang to you yet you did not rqdThun (?dance?). And we mourned to you and you did not arqdThun (?lament?).? Not only is this dichotomy ?dance/lament? an excellent example of Aramaic primacy, there are many other cool wordplays in these verses, such as alyn (?we mourned?) and alya (?Elijah?) in Matthew 11:14-16.

[Image: rqdThun-duality.jpg]

Find the Messiah

Matthew 16:25 - ?For he who desires to save his life will lose it, and he who loses his life because of me nShkKhyh (?will find it?). This expression ?will find it? is a wordplay for mShyKha (?messiah?).

Hanging Over Their Heads

In Matthew 18:6, Yahshua warns those who harm children, that it would be better for them to have a millstone Thlyn (?hung?) around their neck and be plummeted into the sea. This word Thlyn is a wordplay for tlya (?child?).

Eater of Broken Bread

When Yahshua spends 40-days in the wilderness he is tempted by Satan, who is called literally in Matthew 4:1 akl qrTsa (?eater of broken bread?), an Aramaic expression for ?accuser?. Indeed, the first temptation in Matthew 4:3 is to turn rock (a wordplay for Yahshua's name) to lKhma (?bread?) (a wordplay for Satan's name). Naturally, Yahshua does not eat the bread/doctrine Satan is presenting.

The Wise Man Built His House Upon the Rock

Matthew 7:26, ?And anyone who hears my words, these, and does not work them will be likened to a man skla (?foolish?) who built his house upon Khla (?sand?). Note also that sklTha (?foolish?) is also used to describe five of the ten virgins in Matthew 25 who failed to keep oil in their lamps. Yet the other five successful virgins receive the Khlula (?banquet?). Matthew 25:10.

I think we can go a little farther too with the connections/wordplays here, as for example regarding sand and women. Note that in Matthew 25:11, the five unsuccessful virgins cry mrn mrn (?our Lord, our Lord?) while trying to gain access to heaven. This reminds of the verse in Matthew 7:22, where the unsuccessful ?religious people? cry out mry mry (?my Lord, my Lord?). And then right after this prophecy, Yahshua concludes the admonition with his ShuEaa (?rock?) example, build your house on rock! The verses make me imagine the Catholic kapa (?rock?) eventually broken like Khla (remembering Daniel 2:45), and all those who prayed repeatedly to the virgin Mary (?mary, mary?) must now cry out mry, mry (?my Lord, my Lord?). And their prayers are not heard, because la ShmEaun.

Also, regarding the parable of the virgins, Matthew 25:7 uses the word Thqn (which means ?straight?, among other things), so this can be another wordplay for pShyta (?straight?) found in this parable.

Roman Enemy

In Matthew 13:28, we read of the bEaldbba (?enemy?) who sowed tares among the wheat. bEal dbba is a wordplay for ?Baal wolf?, a foreshadowing of Rome?s new religion.

From the legend of Romulus and Remus, the symbol of Rome is the wolf. What tares (writings) have grown for the duration of this age among the wheat (gospel)?

Heaven Parables

In Matthew 13:31-32, we read the parable that the kingdom of heaven is like prdTha (?a seed?) of mustard that grows into a tree, where prKhTha (?a bird?) of heaven nests. ?Seed? and ?bird? are a wordplay. Khrdla (?mustard?) may even work to navigate both wordplays in their respective phrases. Note also that the bird of heaven nests in sukyh (?its branches?), which reminds of ska (?end?) ? meaning, this occurs at the end of the age.

In Matthew 13:33, we read the parable that the kingdom of heaven is like leaven that a woman used to prepare bread. The wordplays in the verse suggest that Yahshua is talking about himself and Israel. Going in order, dmya (?is likened?) is a wordplay for dma (?blood?). Khmyra (?leaven?) is Khmra (?wine?), the symbol for the blood of Yahshua. ShqlTh (?took?) is another way to say ?raised up?, a vision of Yahshua on the cross. The anThTha (?woman?) represents Israel. tmrTh (?buried?) is a metaphor for ?mystery?. bThlTh (?in three?) is a wordplay for bThulTha (?virgins?), representing Israel. sayn dqmKha (?measures of flour?) is like saying ?Yah wearing one risen? as san (?wearing?), Khda (?one?), qm (?risen?), and the yod symbolizes ?Yah?.

After John

Mark 1:6 ? Regarding the clothing of John the Baptist, dmShka bKhTsuhy (?around his loins?) is similar to saying mShyKha bstrh (?messiah behind him?), which would foreshadow the prophecy in the next verse at Mark 1:7, ?Behold, comes after me one who is more powerful than I?.

Lazar from Bethany

In John 11:37, Eaynuhy (?his eyes?) is a kind of wordplay for byTh Eanya (?Bethany?) because Lazarus (lEazr) from Bethany is in the cave (house of darkness).

Note also the wordplay that byTh Eanya (?Bethany?) can also be translated ?house of poverty?. In John 12:6, Mary anoints Yahshua with expensive spikenard, and Judas complains of the poor.

In John 11:11, bThrkn (?afterward?) is a possible wordplay for bTh (?house?) rkn (?bend downward?), because Yahshua is advising here that Lazar is dead - this would suggest that the place Lazar was sleeping was downward (sheol), rather than upward (heaven).

In John 11:44, Lazar is wrapped up in the tomb bpsqyTha uapuhy asyrn (?in bandages, and his face bound?). I wonder if this expression could be a wordplay for Assyrian Peshitta. Mystery surrounds Lazar; I don?t think his whole story has been told yet.

According to John 11:39, Lazar was dead for 4 days. And when Yahshua wept on the fourth day, it was a sign of his love for Lazar according to John 11:36. It?s a powerful example that Yahshua loves even he who "stinks" on the fourth day. The word 'stinks' in John 11:39 is sry, which is a wordplay for Lazar?s condition asyrn (?bound?). In this Assyrian language, "stench" is within the "binding", wrapped in an "if" (an).

If this interpretation is meaningful, then ask - with what was Lazar bound in a spiritual sense? From the full picture presented in the gospel, and once Lazar?s fuller identity is revealed, I think it was the 'fear of being bound in death'. On that note, here is a study showing that hell is not everlasting: Word Study Showing Hell Is Not Everlasting.

The story of Lazar helps instruct us to let go of our fears and trust in the messiah.

Good Shepherd or Plundering Snake

John 10:11 rEaya tba (?good shepherd?) is a wordplay between Aramaic & Hebrew because rEa means ?evil? in Hebrew. There are psychological themes here, as we see for example in Aramaic where the word rEaa means ?think? and ?shepherd?. rEaa d Eana can be translated ?shepherd of the flock? or ?thinker of the answer?. The shepherd?s heart is an answer (see e.g., Psalm 78:72, Jeremiah 3:15), and the shepherd?s brain is another (to the ancient Hebrews, the heart included all thoughts including emotions; that?s why lb is both heart and mind in Hebrew).

Another wordplay in John 10:11 is that the good shepherd lays down his life Khlp (?in exchange?) for the flock. And in John 10:12, the wolf Khtp (?plunders?) the flock. Remember that the wolf is the symbol of Rome. The l (lamed) is the shepherd?s staff symbol in Hebrew. And the t (tet) is the snake.

[Image: shepherd-or-snake.png]

Light Commandments

In John 16:28, Yahshua describes how he npqTh (?departed?) from the Father to come to this world, and now he is leaving this world to go back to his Father. npqTh is a play on pqd (?commandment?) because Thub Shbq (?again leave?) in this verse can also be translated as two commandments, ?repent, forgive?.

And to the extent Yahshua is light, then John 16:28 is describing light mechanics ? light from the Father reflecting off earth, back toward the Father, but some bdr (?scatters?) in John 16:32 (?sheep scatter when the shepherd is seized?). Even the letters qd here could be a clue for ?quantum electrodynamics? (the study of light in quantum physics). For more, see here: <!-- l --><a class="postlink-local" href="">viewtopic.php?f=17&t=3542&p=22094#p22079</a><!-- l -->

John 16:28 is like a physical example - light leaves the center of the torus (Father) and goes out into the world (the face of the torus), and then it returns back to the Father (center) because it is fractal and obeys the pqd command of fractality.

[Image: Thrive_PrintStill_120302_TorusEquation.jpg]

It?s interesting where the Aramaic hints at physics in the gospel. But do not be deceived -- the Father is not simply ?a torus? or some physical thing. Rather, understanding ?torus math? helps a person learn about the Father. The torus is just a perspective for learning about His greatness. For example, everything outside the center of a torus bends down (?worships?) toward the center of the torus. That is a mathematical reason why men sgd (?worship?, "bend toward", ?honor?) the Father. Or if they do not, then they are not being fractal (law abiding). In Hebrew, the sound ?math? (mem-tav-tav) means ?gift?. But ?math? (mem-tav) can also mean ?dead? -- beware self-proclaimed rulers in this world, such as the ancient Pharaoh and the modern Pharaoh that dazzle men with mysteries and require their servants to bow down before them (see wordplay: ?Bow Down Before Pharaoh?).

We follow light back to the Father, in order to know the Father per John 17:3. Light is weightless, without cargo, and yet it carries information able to create more than cargo. Light is revealing in waves, and light is faithful. In this world, we know an object by receiving the light reflecting off of that object when we point/focus our eyes on it. The eye is a photon detection device, and so is the heart. The brain processes and stores the information encoded by detecting patterns of photon movement through spacetime.

Align your heart with the Word in order to point your photon reflecting heart in the direction of the Word, in order to return to the source, or increase the probability of that action. As shown by researchers like Dan Winter, light comes to know itself when it folds/bends back on itself. The human heart can create a mini-torus to mimic the Father?s torus example. In harmony, the phi vibration cascades through itself, so the lesser knows the greater and the greater the lesser, through harmony.

Roman $pikenard

In John 12:3, note the double wordplay: first, dnrdyn (?of the best spikenard?) is like saying dnr (?money?, ?dinar?) and dyn (?judgment?). And in 12:4 Judas wants to sell mShKha (?oil?) for three hundred dynryn (?dinars?); but of course Judas later sells mShyKha (?messiah?) for thirty silver pieces.

One potential meaning of the wordplay -- Mary?s spikenard (?judgment money?) was kept for the day of Yahshua?s burial (John 12:7), and so too the Roman money system will be buried at the appointed time of judgment. The root word zbn (?exchange? or ?transaction?) appears to be emphasized in John 12:8; indeed, John 12 foreshadows the exchange of Yahshua 6 days before Passover, a sign for the release of sin. Money is just a proxy for exchange; the real exchange is Yahshua?s life for the chosen.

Believing is Profitable for the Spirit

In John 6:63 mhna (?does profit?) may be a wordplay for mhymna (?believing?), which is presented in the next verse as mhymnyn (?believing?). Yahshua is saying that the body does not believe anything, only the spirit does. That is why he speaks of spiritual concepts: eat the body, drink the blood. In John 6:66, the gospel writer says that many of his disciples walked away after these difficult words. So, how does one profit outside of belief? Or, how does one profit from skepticism?

Skepticism is profitable in worldly pursuits because it assists logic and discernment.

If the body cannot believe but only spirit can, then when does skepticism become illogical in a spiritual sense? Or even, when does probabilistic analysis become self-defeating and incapable of adding value to the outcome of the spiritual endeavor before you?

To answer this question, one can frame the pursuit narrowly, as in, ? to experience a spiritual unity with YHVH?. Where the goal is experiential rather than analytical, then leaps of faith become a useful experiential tool, where they would otherwise be failings/gaps/assumptions analytically. Once you recognize a leap of faith as an assumption, you are mired in probability analysis.

The leap of faith can also be offered in a transactional sense -- once you realize the value of the leap, you utilize that tool (faith) to gain something you would otherwise be unable to produce intrinsically alone. But all transactions require risk analysis necessarily. On what level does spirit not perceive risk?

The solution to the natural fear of losing your body: having trust in the grace of divine providence over yourself. In turn, this solution is a kind of trust in yourself as one with the Father.

From another perspective, human goals are practical. We balance competing needs, we strive to stay responsible, yet we also realize the futility of 100% self-trust and reliance on self-image.

Or from yet another perspective, perhaps the question is simply: what is harmony?

Because the body believes nothing as the gospel suggests, then if we take things at face value we exclude trust. This is because trust goes beyond the face of this world and human perception.

Simon the Servant King

In John 18:10, we learn that mlk is the name of the high priest?s servant whose ear ShmEaun (?Simon?) cut off. mlk also means ?king?, and ShmEaun also means ?they hear?. Notice the exchange happening as Simon is the servant of Yahshua the high priest... The meaning of the exchange wouldn?t make much sense before one could appreciate the history of ?the one holy and apostolic? priestly institution claiming the authority of ?Simon?. Does this servant claiming to hold the authority of ?Simon? hear all those it oppresses? Or does ?Simon? hear only one side (remember the one ear of Melek)?

In John 18:24 we see the name of the high priest qypa contrasts quite well as a wordplay with Simon?s name kapa as we read of the kpr (?denial/atonement?) in John 18:27. And likewise, notice zqypa (?cross? or ?crucifixion?) is a wordplay with the high priest qypa as he delivers Yahshua to Pilate for crucifixion. I wonder too if wordplay extends here to the white horse in Rev 6:2 (npq zky u zka)?

Another one about Simon Peter that makes me wonder is whether there was a second sign of Jonah, because the name Jonah is referenced twice in the chapter (Matthew 16:4 and Matthew 16:17). It is conventionally taught that the one sign of Jonah was Yahshua descending into the belly of the earth after crucifixion. But what about the reference to Simon Peter the son of ?Jonah? in Matthew 16:17. Could there have been a second sign, that Simon Peter was taking over the Jewish priesthood? That explanation would connect the verses, as we read in Matthew 16:18, "I also say I to you, that you are kapa and on this kapa I will build my church, and the gates of Sheol will not subdue it." And see Jonah 2:2, "I called, because of my distress, to Yahweh, and He answers me. From the belly of Sheol I have cried. You heard my voice."
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.

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

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”).

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”).

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