Light-of-Lights

The conclusion to the Gospel is the same as for all Jewish rites, what is called the Sukkah, "a well rounded, self-confident showpiece". This is a clear reference to the personalization of the power of the burning bush of Sinai via the Crown of Thorns, which in Hebrew means the karon of theorens, "the ray of light of complete sight, of comprehending the whole performance."

Details on this include:

"The deponent verb θεαομαι (theaomai) means to view, observe, regard or survey, that is: to see with deliberate intent and usually obvious effects such as being entertained, shocked, baffled, intrigued, and of course enlightened. This verb emphasizes not the isolated observation of one mere event but rather a whole series of observations that add up to a complete intellectual entity: a whole spectacle, dramatic piece or thesis. From it derive:

The familiar noun θεατρον (theatron), from whence comes our English word theatre: an "observatory", a place for viewing plays and performances and such. As in English, this word could be used figuratively, for instance when one deems a certain occasion a spectacle or when folks are acting theatrically (or perhaps were slowly tortured to death in arenas). This word occurs in Acts 19:29, 19:31 and 1 Corinthians 4:9 only, and from it comes:

The verb θεατριζω (theatrizo), meaning to theatrise, to act theatrically, either because one is an actor working in a theatre or else because one instigates or partakes in a spontaneous spectacle (Hebrews 10:33 only)."

For the Sukkah, the root סכך (sakak) or שכך (sakak) speaks of the creation of a hedge of sorts from interwoven strands of sorts. It commonly describes how prickly branches interweave to create a defensive hedge to hide behind and to look intently out from. In a figurative sense it may describe any sort of protective thing that consists of many separate branches, and from which one looks out.

The Psalmist famously connected this verb to the formation of a human fetus (Psalm 139:13), but it also obviously links to human culture and science and technology at large. The evangelists openly referred to all this by means of the famous "crown of thorns."

Here, Luke calls it Bethany, which means "woven huts or houses of answers", and "place of business" and the following, "the cycle of time during which cohabitation will not oppress or humiliate the poor."

The verb ענה ('ana I) means to answer, respond or correspond, and since in the old world time was considered a cycle, noun עת ('et) means time. Temporal adverb עתה ('atta) means now; adjective עתי ('itti) means timely or ready, and conjunction יען (ya'an) means on account of. Noun מענה (ma'aneh) means an answer and noun ענה ('ona) means cohabitation.

Verb ענה ('ana II) means to be busy or occupied with. Noun ענין ('inyan) means occupation or task, and noun מענה (ma'ana) means place for or agent of a task.

Verb ענה ('ana III) means to afflict, oppress or humble. Noun ענו ('anaw) refers to the poor, afflicted or needy. Noun ענוה ('anawa) means humility. Noun ענות ('enut) means affliction. Adjective עני ('ani) means poor or afflicted. Noun עני ('oni) means affliction or poverty, and noun תענית (ta'anit) means humiliation."

The reason we have this Gospel and have studied it in great detail is to learn why God wants us to be individual persons with our own minds and determinations instead of an anonymous member of a meat grinder that stigamtizes and demeans the importance of human life. Jesus left us with a hidden message about this and one other important topic, why we must do much more to conserve the planet earth and care for its oceans:

Jesus Is Taken Up to Heaven

50 Then he led them out of the city as far as Bethany, where he raised his hands and blessed them. 51 As he was blessing them, he departed from them and was taken up into heaven.[d] 52 They worshiped him and went back into Jerusalem, filled with great joy, 53 and spent all their time in the Temple giving thanks to God.

The scripture says Jesus "departed from them and was taken up into heaven." He has not yet returned. Why remain concerned with this story about Him and obey His commandments if this is the documented end of His reign? And can we perform the feats of the Self without Him weighing down on us?

Here are the answers:

Jesus Is Taken Up to Heaven= This means you have to translate the verse into Hebrew, "take it up."

=

גישוש יש תקן אפ תו הבן, gishush yesh tkan ap to havan,

"There is a standard for the son's name."

50 Then he led them out of the city as far as Bethany, where he raised his hands and blessed them= איף יו וונט טו גאון את ביתני צחקקן כעוסה תה ראשיד פעור אנגנירינג אנד בליסינג ארעה

"You are a laughing stock. If you want to be rightly guided, to be a genius, refuse anger and use the engineering power of the blessings, and I will show you."

 51 As he was blessing them, he departed from them and was taken up into heaven=אס הי ועס בליסינג תחמחה דפרטד פרום תחום אנד ועס תקן אוף ינטו הבן

"The lease agreement is a separate agreement from the area and standard of the son."

 52 They worshiped him and went back into Jerusalem, filled with great joy, 53 and spent all their time in the Temple giving thanks to God. =תהיי ורשפאד הים אנד וענת בצק ינטו גראסלם פיללד וית גרייט גוי אנד ספינת על טהיר טיים אין אתה טמפל גבינג תחנכס טועה גוד

"Be a worshiper of the sea and of the earth, and of the earth filled with great goodness and a ship on their time, and in the temple of God you will be a fool."

We must learn the proper way to observe Shabbat and enter Bethany, a place where the beautiful people, the righteous and the geniuses meet to greet. Man is not made to be too pious but every increment he can muster is meant to pay off in the village pub where everyone is allowed togather in safety. Far too many persons on this planet are not able to enjoy or understand the meaning of this. We prefer war and apartheid instead. We therefore call a pious person who is a threat to the greater good, disruptive to the common areas and the persons who tolerate them nothing but "fools."

The Values in Gematria are:

Jesus Is Taken Up to Heaven=2409, ךדאֶפֶס‎ט, ichdi'efes‎t, "redefining" also "let's simplify."

For the closing passage of the Gospel, the Number is 14021, ידא׳‎ךא, yedaov‎techa'a, "You are a divine technician."

The final Gemara ךדאֶפֶס‎ט ידא׳‎ךא, "The devil will not answer."

There is no such thing as the devil, only mankind and our God. Only God and His Son and Spirit can create man, inhabit our lives and bring us up out of our animal pastures into Paradise.

The above says this is a lease agreement, that we will respect the Garden from end to the next and stand in the middle of it as its legal cultivators. We are not allowed to make war within it, to pollute it or oppress the other living things with whom we share it. In other words, The Other, the Unholy Ghost who compels men to acts of evil has no legal place in this universe.

Who sreads the Words of Moses, the Psalms, performs the Gospels will be Baptized in the Holy Ghost and from thence shall be set free from the power of the Unholy One and no longer need to fear death. This is promise God has said He will keep.

I have been trying to inform the human race it is in grave danger due to its politics for around a decade. Ever since I discovered Donald Trump, David and Barbara Green who own the Museum of the Bible, Senator Josh Hawley and the Family Research Council conspired to manipulate the election results I have been trying to rid the planet of these persons and save your lives. But yoiu let it slide, and the entire planet is rocking in its cradle as a result.

Then came the time I was pursued across miles and miles of the District of Columbia and molested and beaten half to death only to arrive clueless at a fire station in Silver Spring and one of the EMTs said "its the Waltons again."

These persons pretend to evangelize Christ, Christianity, the Bible and certain family values but they and their colleagues in the Republican Party are all drug addicts, pedophile pornographers, gun toters, murderers, and scum, about this there is now no doubt. This kind of blasphemy cannot be permitted, it must be severely and painfully punished, in public where all can see what happens to persons who mix politics and apostasy and bring harm to their neighbors and their neighbors' properties.

Below Jesus says news of repentance and atonement for the sins of the past and a full complete discussion of how our political leaders plan to legally enforce the Prime Commandment and beatify mankind is clearly, defintely, absolutely required:

45 Then he opened their minds to understand the Scriptures, 46 and said to them, “This is what is written: the Messiah must suffer and must rise from death three days later, 47 and in his name the message about repentance and the forgiveness of sins must be preached to all nations, beginning in Jerusalem. 48 You are witnesses of these things. 49 And I myself will send upon you what my Father has promised. But you must wait in the city until the power from above comes down upon you.”

The Power From Above has made itself known, but you must do the rest. Do not suffer corrupt politicians and impaired priests to cause you to live in fear. This is unholy. You were not made for this.

The Value in Gematria is 14021, ידא׳ך‎א, yadach, "God is with the crushed and the oppressed."

"The four forms דכך (dkk), דכא (dk'), דכה (dkh), and דוך (dwk) are obviously related in form and their meanings all have to do with being crushed, broken or contrite. These forms literally denote the compromising of consistency, that is, a turning into dust of something that was previously solid. Their object is sometimes bones (Psalm 38:8) but mostly people's minds or lives (Psalm 143:3, Job 4:19). These forms are accompanied by the going consolation that YHWH is near to the crushed and oppressed (Isaiah 57:15, Psalm 34:18)."

Here again the God Yah, the Greatest God, is giving us His earnest counsel. Donald Trump and Jerry Falwell who is pretending to be someone called JD Vance and that filth Marco Rubio are collaborating with the Soviet Union to traffic drugs, weapons, and minors into areas that are unable to resist because we are unable to find the will to put them under arrest for reasons which by now are well known to all of you. Corrupt unelected officials have taken up arms against ordinary persons, this cannot be permitted.

Be ye not deceived, God wants these persons and their religions, the politics, and all traces of their crimes scourged from this place. Do not wait to free yourselves from this age of corruption, you will become more sorry every day you delay. Do it and let the news media turn all of this into a splatter fest.

Once again I discover a major error in translation of the entirety of the Torah, Tanakh, and Gospels, that of the definition of the Nephilim. Recall if we properly translate Bereshit, the first few chapters of Genesis it says "read right to left, there are no capitals" meaning the text is one continuous string of Hebrew and only a master knows how to read it and shift the characters side to side in order to read it. I have discovered the same thing.

This means all of the nasty, fat, bald, flabby, sloppy, hunchbacked, crooked only men in conehats and frocks know nothing about the religion they represent, this is just not possible. Remember we just unearthed the fact the Disciples said Jesus taught them how to read Hebrew and understand the Torah. These teachings need to be restored. We just do not know what the Bible says nor how to read it such as it is, and civilization needs the real thing, read to it be real priests of God. The next section affirms my comment:

Jesus Appears to His Disciples

36 While the two were telling them this, suddenly the Lord himself stood among them and said to them, “Peace be with you.”[b]

37 They were terrified, thinking that they were seeing a ghost. 38 But he said to them, “Why are you alarmed? Why are these doubts coming up in your minds? 39 Look at my hands and my feet, and see that it is I myself. Feel me, and you will know, for a ghost doesn't have flesh and bones, as you can see I have.”

40 He said this and showed them his hands and his feet.[c] 41 They still could not believe, they were so full of joy and wonder; so he asked them, “Do you have anything here to eat?” 42 They gave him a piece of cooked fish, 43 which he took and ate in their presence.

44 Then he said to them, “These are the very things I told you about while I was still with you: everything written about me in the Law of Moses, the writings of the prophets, and the Psalms had to come true.”

We are not ghosts. We do not contain a spirit or a soul, that is delusion. Look in the mirror, ask any dentist, surgeon, or mortician where is the soul, what is it, what does it look like they will not be able to tell you. Soul is a kind of intuition that peers through the flesh. Without it, we do not exist. Except we know there is something out there that creates the flesh and is capable of handing it from the outside in via mannerisms we are not born with.

Jesus explains this above stating "again and again, I come and go from this plane. Wherever life exists, there also am I." Without the activation of this Superior Being in the womb, and then later in the intellect after the dropping of the balls, We do not have the potential to differentiate from God and evaporate from the flesh in the same way He soaks in. For this to work, we must follow an accurate version of the word-math equation found in the Megillah Scroll, AKA the Magthorah, all of the compiled Jewish Hebrew scriptures including the Gospels.

The Values in Gematria are:

Jesus Appears to His Disciples=1829, יח‎ךט, yahtechat, "the horizontal line."

Pataḥ (פַּתָּח): A Hebrew niqqud (vowel sign) represented by a horizontal line.

Pataḥ (פתח): A verb meaning "to open", often used in the context of lips, ears, doors, or gates.

Yah (יָהּ): A short form of the Tetragrammaton, the personal name of God (YHWH).

Yachal (יָחַל): A verb meaning "to wait, await, hope, or expect".

Tehinnah (תחנה): A noun meaning "favor or supplication," derived from the verb hanan (to be gracious). It also spells the noun meaning "encampment". 

The horizontal axis of the study of the Torah is created by the Seven Days and Seven Laws. This is represented by the direct approach to the Cross. The Number for the Horizontal Line is 932, tshlav, ץלב, "the cross, the heart, the mind, the conscience, the center of the ticker."

The Vertical Line is the Self, that which is purposeful only to the owner of the flesh. Your own flesh, father.

The Number is 992, ץצב, tzatzav, "the good stuff."

"Hunting itself is decidedly offensive, but the ultimate effect of being good at it is that it provides protection from poverty and demise. Also note that although stores and schools are proverbially known for the ease with which goods may be obtained, these places have to be stocked by people who know where the good stuff can be gotten in the wild.

Note too that Nimrod was deemed a "great hunter (ציד, sayyad) before YHWH," which rather obviously says nothing about his ability to shoot rabbits, but speaks of the rise of science in the ancient Levant."

Now we know the real true bonafide meaning of the Lines of the Cross.

For v. 36-44, the Number is 41892, םאףץ‎ב‎, meaphetzbe, "the One Who Destroys Shame."

Mea= who

Phetz=has faith and is certain.;

"Discussions on faith commonly center on the subject of faith (what to believe in) or the content of faith (what to believe about our subject) but in this article we will mostly look at the inner mechanism of faith, its origin and its chemical composition if you will: how believing is done and where it comes from."

Be=is alive

In/Within: Spatial or temporal (e.g., be-bayit - in the house).

By/With/Through: Instrumentality or means (e.g., be-yad - by hand).

Because of/As: Causal or predicative (e.g., be-khayyim - because of life). 

The final Gemara is יח‎ךטץלבץצבםאףץ‎ב, yah‎techatetzalbetzatzvameaphetz‎be, "100% of the time."

Once one enters one's own flesh as an highly ethical, fully illuminated being, one will find one has successfully Crossed and will never again fear or worry about death. This has been my experience, and I certify this is true.

I have found another mistranslation in the following passage. It says "Jesus appeared to Simon." This means "Jesus appeared to become popular throughout Jerusalem." This happened because Jesus broke the bread, ie. He established a teaching college for the Torah called the Christian Church:

33 They got up at once and went back to Jerusalem, where they found the eleven disciples gathered together with the others 34 and saying, “The Lord is risen indeed! He has appeared to Simon!”

35 The two then explained to them what had happened on the road, and how they had recognized the Lord when he broke the bread.

The Value in Gematria is 21476, ךאתע‎‎ו‎, techa'ata'a‎‎v‎, "Take your shovel with you."

=Nephilim, AKA =Help others find the Self.

Yā (יָע): This term refers to a ceremonial implement, usually made of bronze, used by priests for removing ashes and debris from the altar in the Tabernacle and Temple. It is mentioned in books such as Exodus, Numbers, and Kings, and its use was part of maintaining the sanctity and order of the sacrificial system.

Raḥat (רַ֫חַת): This word is found only once in the Bible (Isaiah 30:24) and refers to a wooden shovel used for winnowing grain on a threshing floor. 

The root palah (פלה) (to be extraordinary or distinct) in the context of the meaning of Nephilim:

"Nifshi" likely refers to Nefesh (נֶפֶשׁ), meaning "soul," "life," or "self," a fundamental concept of being, or perhaps Nishma (נִשְׁמָא) (Aramaic for soul/spirit)

The noun λιμην (limen) means harbor, haven or port. It stems from the Proto-Indo-European noun leymo, meaning lake, which in turn comes from the root "ley-", meaning to flow, pour or stream, plus the suffix "-ma", which indicates agency.

Hence our word is used in phrases like "a haven of friendship", "a haven from ills", even the "harbor of Hades". Some ancient writers used the noun λιμην (limen) as synonym for αγορα (agora), denoting a place of assembly or market. Sophocles even spoke of the "bounteous harbor" that suited Oedipus both as child and as father, and with which he doubtlessly meant his mother's embrace or even womb."

To find and remove one's soul from the Book and then burn the ashes of the past is what is meant by casting the soul into the sea and arriving at one's proper destination. If only we knew of such a place and could choose when we could go, but we cannot. We can only train the mind on the Holy Ghost and live in its wake until safe harbor for the Self is found. Christ guaranteed His flock would find it and this I believe. My journey began in His church, and He has given me amazing gifts since then, so I do trust Him.

The mission of the Church now is the same it has always been "to break the bread" which means 303, שג‎, sheg, "to find your occupation, that which about one experiences intense feeling."

The sun continues to set as the Apostles recount the accomplishments they achieved in the presence of Jesus, including completion of the Torah. Bear in mind there were no other scriptures at the time Jesus was alive. This explains how it all ends up, and how it is supposed to feel:

28 As they came near the village to which they were going, Jesus acted as if he were going farther; 29 but they held him back, saying, “Stay with us; the day is almost over and it is getting dark.” So he went in to stay with them. 30 He sat down to eat with them, took the bread, and said the blessing; then he broke the bread and gave it to them. 31 Then their eyes were opened and they recognized him, but he disappeared from their sight. 32 They said to each other, “Wasn't it like a fire burning in us when he talked to us on the road and explained the Scriptures to us?”

What is the fire burning in us one cannot experience with the Gospels? A fire burning in us is 818, ף‎יח‎, hafyah, "existence is bliss."

The term hafyah is not a standard attested Hebrew word in Biblical or Rabbinic lexicons. It may reflect a variant spelling, transcription issue, or a form derived from the common Hebrew root חיה (ḥ-y-h).

Possible Related Hebrew Roots and Meanings

חיה (ḥayah) A central Biblical Hebrew verb meaning “to live,” “to be,” or “to become.” It emphasizes active, dynamic existence rather than static being.

חיה (ḥayyāh) A feminine noun meaning “living thing,” “animal,” or “creature.” It can also broadly denote vitality or life-force.

חיים (ḥayyīm) A plural noun meaning “life” or “lives,” frequently used in theological and poetic contexts (e.g., “living water”).

If hafyah is intended to echo the ḥ-y-h root, it likely gestures toward ideas of life, vitality, animation, or becoming, rather than a fixed object or abstract concept. The term would therefore be associated with living presence, active existence, or生命-as-process, depending on context.

The term "living water" is overused and used inaccurately by Christians. Just as we need water to live, it keeps our blood circulating and our skin from cracking, we need the knowledge of the Holy Spirit to sustain our sense of purpose. One cannot fumble and dawdle through life with but a meager appreciation for the Gospels, one needs to be wet. Very wet.

For v. 28-32, the Number is 32184, ל‎בק‎ףד, le‎bek‎ephad, "to the left bank."

Prefixes

לְ־ (le-) A common Hebrew preposition meaning “to,” “for,” “toward,” or “belonging to.”

בְּ־ (be-) A Hebrew preposition meaning “in,” “with,” or “by means of.” Possible Core Nouns / Roots

פַּחַד (páḥad) In Biblical Hebrew, this noun primarily means “fear,” “dread,” or “terror.” In some later or Aramaic-influenced contexts, a similar form can refer to the thigh, though this usage is limited and context-dependent.

אֵפוֹד (ʾēfōd) A noun referring to a ritual garment worn by the High Priest of Israel. The ephod functioned as part of the priestly vestments and was associated with formal worship and decision-making rites.

לְבְּפַחַד (le-be-paḥad) “In fear,” “with dread,” or “pertaining to fear.”

לְאֵפוֹד (le-ʾēfōd) “For the ephod,” “pertaining to the ephod,” or “belonging to the priestly garment.”

"How to overcome , fear, ignorance, and oppression and become a high priest of the Kingdom of Israel."

The final Gemara is ף‎יחל‎בק‎ףד, "start." also ata pihel in nechaped, "You are a fool, not a fool." = "a fool, a person who was stricken but learned how to contemplate."

Related Hebrew roots involving the letters nun, kaf, and heh (נכה), which may be relevant if nechepad is a variation or a misspelling. 

The relevant roots mentioned in the dictionary are:

נכה (nakeh): An adjective meaning "smitten" or "stricken". It is used in the Bible to describe someone "stricken" of feet (lame) or "stricken" of spirit.

נכה (nekeh): Used in the plural as a noun for "the stricken ones".

נכון (nakon): A noun, possibly meaning "blow" or "striking," though often interpreted as a Niphal form of the verb כון (kun), meaning "to be firm or fixed".

נבט (nabaṭ): A verb meaning "to look," "regard," or "contemplate". 

As you may have noticed I am engaging in a branding campaign to reposition Jewish men, women, and children in ways never seen before in order to lift the curse placed upon them by ridiculous persons and inhumane propaganda. We could not summon the common sense to halt the genocidal terror that has preceded the truth which is a shame, but now we know for sure there is no scriptural basis for a vendetta against the Jewish people or others on the basis of the publication of the Gospels.

A small mistake, easily corrected. The next frame illustrates this as well, reaffirming Jesus was not at all an alien to the traditions written down by His Jewish ancestors:

25 Then Jesus said to them, “How foolish you are, how slow you are to believe everything the prophets said! 26 Was it not necessary for the Messiah to suffer these things and then to enter his glory?” 27 And Jesus explained to them what was said about himself in all the Scriptures, beginning with the books of Moses and the writings of all the prophets.

The Value in Gematria is

I will give anchors first, then the full total.

Key Anchors

יֵשׁוּעַ = י(10) ש(300) ו(6) ע(70) = 386

👉 Same value as מָשִׁיחַ (Messiah) = 386 (This is a well-known, mechanically verifiable equivalence.)

הַמָּשִׁיחַ = 386

This establishes identity of role, not theology—numerically.

כָּבוֹד (“glory”) = כ(20) ב(2) ו(6) ד(4) = 32

👉 32 = לב (“heart”) → internalized glory

מֹשֶׁה = מ(40) ש(300) ה(5) = 345

כָּל הַכְּתוּבִים (“all the writings”) = 981

👉 981 = 9 × 109 → completeness × testimony

🔢 3. TOTAL GEMATRIA (Entire Passage)

📜 Final Total: 7,452=עדן‎ב‎, adanbe, "Eden."

The name Adan (or related Hebrew roots spelled similarly, such as ʿdn) is associated with ideas of delight, pleasantness, stability, or foundational strength, depending on the exact spelling and context. Several Hebrew roots with similar consonants overlap in sound but carry distinct meanings, which can lead to confusion.

One root, עדן (ʿdn), is connected with delight, pleasure, and abundance. From this root come words associated with enjoyment and richness, including terms used for luxury or delicacies, and the name Eden (עדן), which conveys the sense of pleasantness or delight. In biblical contexts, this root often suggests a state of well-being or cultivated abundance rather than excess.

Another root, אדן (ʾdn), relates to foundation, base, or structural support. It is used for architectural elements such as socket stones that hold pillars in place, and by extension can imply something pivotal or stabilizing. This sense of “support” is conceptually related to words denoting authority or mastery, where leadership is understood as that which upholds or steadies a system.

Because of phonetic similarity, Adan is sometimes confused with Adam (אדם) or Adon (אדון), though these are linguistically distinct. Adam refers specifically to humanity or earth, emphasizing origin from the ground, while Adon means lord or master, emphasizing authority rather than delight or foundation.

In summary, the meaning of Adan depends entirely on which Hebrew root is intended:

If derived from עדן, it points toward delight, pleasantness, or abundance.

If derived from אדן, it emphasizes foundation, stability, or structural importance.

It should not be conflated with Adam or Adon, which belong to different semantic fields.

The name therefore carries connotations of pleasantness or stability, but its precise meaning can only be determined by spelling, vocalization, and context.

Key Meanings of the Hebrew Prefix ב (Be):

In/Within: Spatial (in the house) or temporal (in that time).

By/With: Indicating proximity or instrumentality (by means of).

As/Because of: Causal or predicative.

First Letter: It's the first letter of the Hebrew Bible, starting "In the beginning". 

How it Relates to "To Be":

Hebrew expresses "to be" in the present tense by omitting the verb, relying on context.

The prefix 'be' itself implies a state of being or existence by linking subjects to their attributes or locations, as seen in the concept of "To Be Is To Do". 

= You are all fully capable of acting like adult human beings. Now watch the news and see what you think about that.

Luke calls the details of Christ's former life "things." Things and things, what are things?

Things or tashings, "animal things" are the ephemeral details of the past we no longer need. The famous story of Moses and the Ten Tablets, that is not interesting to us anymore as mature adults we know lying, stealing, murdering, cheating etc. are not parts of our repertoires any longer. Little kids need the story of Moses and the trials of the Israelites, we do not.

The next section explains:

19 “What things?” he asked.

“The things that happened to Jesus of Nazareth,” they answered. “This man was a prophet and was considered by God and by all the people to be powerful in everything he said and did. 20 Our chief priests and rulers handed him over to be sentenced to death, and he was crucified. 21 And we had hoped that he would be the one who was going to set Israel free! Besides all that, this is now the third day since it happened. 22 Some of the women of our group surprised us; they went at dawn to the tomb, 23 but could not find his body. They came back saying they had seen a vision of angels who told them that he is alive. 24 Some of our group went to the tomb and found it exactly as the women had said, but they did not see him.”

This subconcious tendency that helps us avoid trouble and regret is a sign of life that is endemic to the Resurrection. If we achieve it, if we successfully come down off the cross and exit the tomb, we obviously do not need to be trained in the laws, the Mishpatim, the Commandments or Beersheba etc. unlike a man who occasionally forgets to lift the toilet seat, a saint does not lapse in his ethics.

The passage claims it was the women that went to the tomb at dawn, this is important as once again, it puts women in a favorable light, a Mitzvah not everyone is willing to observe. During the process of resurrection we forget the study of the rules and dispense with all of the signs of corruption no matter how stingy we have been about them in the past. Recall women are supposed to ensure traditions that promote human equity do not fall by the wayside, and when they do, females are supposed guarantee there is a big fight ahead for the persons promoting this.

For this section, in v. 22-23, the Number is 12730, יב‎ן‎ל, yevhanle, also yiol, "streamlining humanity, leading people where they need to go just like God said." Such a leadership role for women can not be refuted ever again.

The Value in Gematria is: 21940, ךאץ‎ם, ratsam, "a courier", "able to relay the Torah and God's words with complete accuracy.

In the Torah, Tanakh, and later rabbinic literature like the Talmud, the concept of a “courier” (messenger or carrier of messages) isn’t usually framed exactly in modern terms, but there are several relevant Hebrew words and roles that capture the idea:

1. Messenger / Envoy

Hebrew terms:

מַלְאָךְ (mal’akh) – literally “angel” or “messenger.” In human terms, it refers to someone sent with a message.

שָׁלִיחַ (shaliach) – literally “agent” or “emissary,” a person empowered to act on behalf of another.

Usage in Scripture:

In Genesis 24, Abraham sends his servant (shaliach) to find a wife for Isaac. This servant acts as a trusted courier, delivering messages, negotiating, and reporting back.

In 2 Samuel 18, David sends messengers to relay information about Absalom’s fate.

Meaning: The courier’s role is to carry messages, goods, or instructions faithfully from one person to another. They are expected to act with honesty and reliability because the message or package carries authority.

2. Duties of a Courier

Delivering messages: The essential task is the accurate transmission of words, instructions, or orders.

Transporting items: Couriers may carry letters, gifts, or even sacred items (like portions of the Temple service).

Acting as a witness: Often, the courier is a witness to the events they relay, especially in legal or ritual contexts.

Example: In the Talmud (Baba Batra 8a), messengers delivering contracts or legal documents are discussed in terms of responsibility: if a courier loses the message or misdelivers it, questions of liability arise.

3. Principles Applied to Couriers

Trustworthiness: The Torah and Talmud emphasize that couriers must be reliable. Mishandling a message could cause legal, financial, or spiritual harm.

Efficiency: Speed is often important, especially in matters of life, war, or ritual timing (e.g., Torah instructions about offerings or communication between leaders).

Authority: A courier carries the authority of the sender. In rabbinic law, a shaliach can even act as a legal agent, executing contracts or divorces on behalf of the sender.

4. Philosophical / Spiritual Aspect

Couriers symbolize faithfulness and connection. The reliability of communication is crucial in maintaining order and justice. In a spiritual sense, prophets and messengers (mal’akh) are seen as divine couriers, transmitting God’s word.

Summary: A courier in the Torah/Tanakh/Talmud is a trusted messenger or agent (shaliach / mal’akh) tasked with delivering messages, goods, or instructions. The role involves responsibility, honesty, and authority. Couriers are not mere transporters—they act as agents of the sender’s will, sometimes even with legal or ritual powers.

If you study the Torah and behave properly, you are able to earn the prominence and title of a courier of God. Avoid persons that quote but do not act in ways applicable to the Law.

Qouting scripture is not enough. That is not impressive, it means nothing, it is not a sign one is learned or filled with the Holy Spirit. This means one is able to place an emphasis on the importance of things which are physical but moreso on the things which are not physical.

The pinnacle of Jewish learning is what essentially amounts to a Greek god. This is embodied in the term Emmaus, "the hot springs." All adults are expected to be somehwat sexually active, not to fumble around with it when they do it, to be attractive, learned, utopian, and a little bourgeois. Better still is such a person's Helen, the walls that can contain the heat. First, however, one must perform the Passover and become Cleopass, "one who has a pass."

How does one know one has passed on the inside even if one knows one has done it on the exterior? This explains why there so many personalities passing in twos in the former few frames here at the end of the Gospel.

The Walk to Emmaus

13 On that same day two of Jesus' followers were going to a village named Emmaus, about seven miles from Jerusalem, 14 and they were talking to each other about all the things that had happened. 15 As they talked and discussed, Jesus himself drew near and walked along with them; 16 they saw him, but somehow did not recognize him. 17 Jesus said to them, “What are you talking about to each other, as you walk along?”

They stood still, with sad faces. 18 One of them, named Cleopas, asked him, “Are you the only visitor in Jerusalem who doesn't know the things that have been happening there these last few days?”

The passage says all the Jews were talking to each other so let's turn this whole thing into a literal Hebrew transliteration:

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וְהִנֵּה בַּיּוֹם הַהוּא שְׁנֵי תַּלְמִידִים הָיוּ הוֹלְכִים אֶל־כְּפָר אֶחָד הַנִּקְרָא אֶמָּאוּס, כִּשְׁבִעָה מִילִין מִירוּשָׁלָיִם. וְהֵם מְדַבְּרִים זֶה עִם זֶה עַל כָּל הַדְּבָרִים אֲשֶׁר קָרוּ. וַיְהִי כְּדַבְּרָם וּכְהִתְוַכְּחָם, וְיֵשׁוּעַ עַצְמוֹ קָרַב וַיֵּלֶךְ עִמָּהֶם. וְעֵינֵיהֶם הָיוּ אֲחֻזּוֹת מֵהַכִּירוֹ אֹתוֹ. וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ: מַה הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אַתֶּם מְדַבְּרִים בֵּינֵיכֶם בַּדֶּרֶךְ? וַיַּעַמְדוּ עֲצוּבֵי פָּנִים. וַיַּעַן הָאֶחָד מֵהֶם, וּשְׁמוֹ קְלֵאוֹפָס, וַיֹּאמֶר אֵלָיו: הֲאַתָּה לְבַדְּךָ גֵּר בִּירוּשָׁלָיִם וְלֹא יָדַעְתָּ אֶת־הַדְּבָרִים אֲשֶׁר נַעֲשׂוּ בָּהּ בַּיָּמִים הָאַחֲרוֹנִים הָאֵלֶּה?

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Below is the word-by-word transliteration of the Hebrew passage back into English characters, keeping the order and spacing exactly, without interpretation or smoothing.

Ve-hineh ba-yom ha-hu shenei talmidim hayu holchim el-kfar echad ha-nikra Emmaus ki-shiv‘ah milin mi-Yerushalayim.

Ve-hem medabberim zeh im zeh ‘al kol ha-devarim asher karu.

Va-yehi ke-dabberam u-ke-hitvakkcham, ve-Yeshua ‘atzmo karav va-yelech ‘immam.

Ve-‘einehem hayu achuzot me-hakiro oto.

Va-yomer aleihem Yeshua: mah ha-devarim ha-eleh asher attem medabberim beineikhem ba-derekh?

Va-ya‘amdu ‘atzuvai panim.

Va-ya‘an ha-echad me-hem, u-shmo Kleopas, va-yomer elav: ha-attah le-vaddekha ger bi-Yerushalayim ve-lo yada‘ta et-ha-devarim asher na‘asu bah ba-yamim ha-acharonim ha-eleh?

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Ve-hineh — And behold / attention is drawn → a moment of revealed awareness

ba-yom — In the day → within lived time

ha-hu — That one → the specific, appointed moment

shenei — Two → witness / pairing / confirmation

talmidim — Learners → those in rehearsal, not yet complete

hayu — Were / existed → already within being

holchim — Walking → process, becoming, movement

el-kfar — Toward a village → toward the ordinary world

echad — One → unity, singularity

ha-nikra — Called / named → designated by meaning

Emmaus — Warm springs / hidden heat → concealed life force

ki-shiv‘ah — For seven → completeness, cycle

milin — Rehearsals → repeated preparation, practiced meaning

mi-Yerushalayim — From the foundation of peace → away from established wholeness

Ve-hem — And they → the paired witnesses

medabberim — Speaking → forming meaning aloud

zeh im zeh — This with this → mutual reflection

‘al kol ha-devarim — Upon all the matters → totality of events

asher karu — Which occurred → what was called into happening

Va-yehi — And it came to be → manifestation

ke-dabberam — As they spoke → while meaning was forming

u-ke-hitvakkcham — And as they wrestled → tension of interpretation

ve-Yeshua ‘atzmo — And Salvation itself → embodied deliverance

karav — Drew near → approached awareness

va-yelech ‘immam — And walked with them → joined the process

Ve-‘einehem — And their eyes → perception

hayu achuzot — Were held → restrained, not yet released

me-hakiro — From recognition → knowing withheld

oto — Him → the revealed one

Va-yomer — And he said → utterance into form

aleihem — To them → directed meaning

mah — What → invitation to awareness

ha-devarim — The words / matters → structured meaning

ha-eleh — God lives → divine presence asserted

asher attem medabberim — Which you are speaking → active formation

beineikhem — Between you → shared consciousness

ba-derekh — On the way → during transformation

Va-ya‘amdu — And they stood → halted motion

‘atzuvai panim — Sad of face → burdened expression

Va-ya‘an — The eye of the fountain is in him → insight issuing from source

ha-echad me-hem — The one from them → singular voice emerges

u-shmo Kleopas — And his name is Cleopas → named witness

va-yomer elav — And he said to him → speech directed inward

ha-attah le-vaddekha — Are you alone → isolated knowing

ger bi-Yerushalayim — A stranger in the foundation of peace → unrooted in wholeness

ve-lo yada‘ta — And you did not know → absence of recognition

et-ha-devarim — The direct matters → essential events

asher na‘asu bah — That were done there → enacted realities

ba-yamim ha-acharonim ha-eleh — In these latter days where God lives → fulfilled time

"Two learners, paired as witnesses, move in process away from the Foundation of Peace, not by distance but by rehearsal—repeating and practicing meaning aloud. They walk toward the ordinary world, toward hidden warmth, carrying the weight of all that has occurred. As they speak and wrestle over events, Salvation itself draws near and joins their movement, yet their perception is held, and recognition is restrained. Along the way—during transformation—the Living God is named within their words. Then the eye of the fountain awakens within one of them, and a singular voice emerges, questioning how one could dwell in the Foundation of Peace, live amid wholeness and fulfillment, and yet remain a stranger to what has been enacted, lived, and brought to completion in these days where God lives."

The Values in Gematria are:

The Walk to Emmaus= 1550, י״הן, yethen=the transformation is permanent.

For v. 13-18, the Number is 17482, יזתףב‎ ‎, yatzafev, "to participate in the highest degree of fairness, merriment, and justice."

"The unused verb צהר (sahar) probably meant something like to be at an apex (and not to be bright, as many scholars appear to think). Noun צהר (sohar) means roof or top. It's used as a synonym for midday, when the sun is at its highest point in the sky. It may also refer to the highest degree of merriment or justice.

Noun יצהר (yishar) refers to fresh olive oil; the unprocessed product of the olive tree (the concepts of ripeness and highness correlate in Biblical thought). The denominative verb צהר (sahar) means to press oil (to process the high/ripe things)."

The final Gemara is י״הןיזתףב‎, ‎‎yetheneizatephav‎, also mitachvizet‎, "Who is the Visa?" "the agent of inspection?"

The word “visa” in English comes from the Latin charta visa, meaning “paper that has been seen” or “document that is inspected/approved.” The root visa literally means “seen”, from the past participle of videre (to see).

From this origin, you can connect visa conceptually to vision:

Vision as “seeing”

The root idea is observation and discernment.

In this sense, a visa is not just a permission slip—it’s a document that has been “looked at” and approved, embodying an official recognition, much like your inner “vision” recognizes a goal or path.

“Viser” as someone who sees

If you treat visa as the noun form, a viser (from “to see”) is the agent who observes, inspects, or discerns.

So metaphorically, a visa can represent the authorization given when someone with vision inspects or discerns something.

Symbolic/Conceptual Layer

Just as a visa grants access after careful seeing, in a spiritual or philosophical sense, vision (or insight) “approves” the way forward, letting someone traverse realms of knowledge or action safely.

The word visa becomes a physical manifestation of seeing or recognition, linking the literal inspection with the metaphorical discernment of purpose or path.

Summary:

Visa = “that which has been seen/approved” → connects to vision.

Viser = “one who sees or discerns” → the agent of inspection or insight.

Both share the underlying concept of observation, recognition, and the granting of access or understanding.

Who understands how God is the giver of life and this creation but oneself is the Viser completely understands this Gospel, its entire faith and why the Spirit proclaims above, "God is alive today."

The next section says Peter bent down. This makes Peter the next Mishnah on the life of a Disciple of Christ who has achieved Shabbat. Life does not end at Shabbat, it goes on and continues to transform after that. Peter represents one of its extensions. A Peter or a Pitr is able to interpret dreams:

The root פתר (patar) primarily means to solve or interpret, especially dreams, as found in Genesis with Joseph. The related noun פתרון (pitron) means “interpretation.” Related words in other languages suggest meanings like “dissolve” or “explain,” and in later Hebrew, it also came to mean scriptural commentary.

Key Meanings

פתר (patar): To interpret dreams (e.g., Genesis 40–41)

פתרון (pitron): The act of interpretation or explanation

Broader Sense: Related words suggest “to dissolve,” “to solve,” or “to explain,” linking to clarity or making something known

Later Usage: In post-Biblical Hebrew, it referred to explanations or commentaries on Scripture

Example in Context (Genesis)

Joseph used the verb patar (פתר) to explain the dreams of Pharaoh, demonstrating the root’s core meaning of making unclear things clear.

As Jesus promised, life would become "unrecognizable" after the Resurrection in more ways than one and we would need to unearth Haftorah called Peter. Here is what He had to say about that:

8 Then the women remembered his words, 9 returned from the tomb, and told all these things to the eleven disciples and all the rest. 10 The women were Mary Magdalene, Joanna, and Mary the mother of James; they and the other women with them told these things to the apostles. 11 But the apostles thought that what the women said was nonsense, and they did not believe them. 12 But Peter got up and ran to the tomb; he bent down and saw the grave cloths but nothing else. Then he went back home amazed at what had happened.[a]

v. 10 catches my eye and literal translations do not make sense, so here is the proper transliteration:

Original Phonetic Line

et vemehen vera'a mer migdalna gana and mer tah mutir of gams tahei and tah veteiher vemehen vit tachum told tihas tenugas to et afustals

Step 1: Hebrew Roots / Meanings (bullet format)

et (את): direct object marker (“the / it”)

vemehen (ומֵהֶן): “and from them”

vera'a (ורֵעַ): “our friend”

mer (מֵר): “from bitterness / bitter”

migdalna (מִגְדָּל נָא): “our tower”

gana (גַּנָּה): “garden”

and: “and”

mer (מֵר): “again from bitterness”

tah (טָה): “pure / you can be”

mutir (מוּתִיר): “released / freed”

of: “of”

gams (גַּם): “even / also”

tahei (תְּהֵא): “let it be / may it be”

and: “and”

tah (טָה): “pure / you can be”

veteiher (וְתֵּהֵר): “and be purified”

vemehen (ומֵהֶן): “and from them”

vit (וִית): “and it”

tachum (תַּחוּם): “region / border / district”

told: “told / spoken”

tihas (תִּחַס): “you will care for / have mercy”

tenugas (תְּנוּגָס): “delights / pleasures”

to: “to”

et (את): direct object marker

afustals (אפוסטל): “apostle / messenger”

Step 2: Reconstructed Literal English (word-for-word)

“The and from them our friend from bitterness, our tower, garden, and from pure released, of even let it be, and pure and be purified, and from them and it, region, told you will care for delights to the apostle.”

Step 3: Refined English (authentic, preserving meaning)

“Our friend from the tower in the garden has again released us from bitterness… and even you can be purified; and if you care for everyone in the region, you will have mercy and pleasures as a direct object of an apostle.”

The Value in Gematria is 17223, יזר‎ךג, yazer‎techag, "a stranger will send you and your troubles will be over."

This is the secret to our former frame about how to form a splendid Federation that will govern mankind the way God and His Son and His Spirit have prescribed.

A Stranger=403, תג‎, tag, "the person with a badge, a serif, the one who finishes the account."

= the return of the King of Israel.

There is a strange story about Jews taking Jesus Christ from the world, except He took Himself from it. In complete defiance of it, He subjected Himself to the flesh, fought against every evil norm, lying filth, brutal tradition, and ignorant approach, even to the point of allowing large numbers of men and women to publicly torment Him, one of whom were Jews, it was the Pesach they were at home or in the synagogue. Then He defied death itself and arose transecendent. Let us now examine the fact based representation of this found directly within the Gospel:

The Resurrection

24 Very early on Sunday morning the women went to the tomb, carrying the spices they had prepared. 2 They found the stone rolled away from the entrance to the tomb, 3 so they went in; but they did not find the body of the Lord Jesus. 4 They stood there puzzled about this, when suddenly two men in bright shining clothes stood by them. 5 Full of fear, the women bowed down to the ground, as the men said to them, “Why are you looking among the dead for one who is alive? 6 He is not here; he has been raised. Remember what he said to you while he was in Galilee: 7 ‘The Son of Man must be handed over to sinners, be crucified, and three days later rise to life.’”

The frame begins with the statement  "very early on Sunday morning the women went to the tomb, carrying the spices they had prepared."

In Hebrew this turns into "veri'i orli on sandaii morning et vemehen veanat to'a ata tomev kreraing ata shpitzes tahei had pirpard."

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Original phonetic line

veri'i orli on sandaii morning et vemehen veanat to'a ata tomev kreraing ata shpitzes tahei had pirpard

1. Word-for-word retranslation

(phonetic → Hebrew → English)

veri'i → וְרֵעִי (ve-re‘i) “and my friend”

orli → הוֹרָה לִי (horah li) “taught me”

on → גַּם (gam) “also”

sandaii → וְאוֹתְךָ (ve-otkha) “and you”

morning → בַּבֹּקֶר (babóker) “in the morning” (temporal / rhythmic filler)

et → אֶת (et) direct-object marker

vemehen → וּמֵהֶן (u-mehen) “and from them”

veanat → וְאַתָּה (ve-attah) “and you”

to'a → לָדַעַת (lada‘at) “to know / to learn”

ata → אַתָּה (attah) “you”

tomev → לִלְמֹד (lilmod) “to study”

kreraing → לִקְרוֹא (likró) “to read”

ata → וְלָעוּף (ve-la‘uf) “and to fly”

shpitzes → כְּ (ke) “like”

tahei → פַּרְפַּר (parpár) “butterfly”

had → אֶחָד (eḥad) “one” (intensifier)

pirpard → פַּרְפַּר (parpár) “butterfly”

Notes

“morning” functions as a rhythmic / contextual marker, not part of the semantic core

The duplication of parpar matches the closing emphasis of the original line

Several verbs appear as compressed phonetic overlays, typical of oral or mnemonic transliteration

2. Recombined Hebrew sentence

(preserving order)

וְרֵעִי הוֹרָה לִי גַּם וְאוֹתְךָ בַּבֹּקֶר, אֶת וּמֵהֶן וְאַתָּה לָדַעַת; אַתָּה לִלְמֹד לִקְרוֹא וְלָעוּף כְּפַּרְפַּר אֶחָד פַּרְפַּר.

3. Clean English

(still word-faithful)

“And my friend taught me also—and you—in the morning, to know from them; and you, to learn to read and to fly like one butterfly, a butterfly.”

4. Tight natural English

(same meaning)

“My friend taught me and you how to learn, to read, and to fly like a butterfly.”

The stone, rolled away means all the doubt about the truth hidden in the Gospels was gone. In Hebrew this translates to ata siton rolid wai, "a man who has heard about his role and identity, and his place, tying it all together." Now can you see how Hebrew and English are weird together? How accurate translations are everything?

The two men in bright shining clothes reveal the secret to life after the Resurrection. This, in simple Hebrew is tva man in brigahat shining klotehas:

tva man in brigahat shining klotehas

Word-for-word retranslation (phonetic → Hebrew → English)

tva → תּוֹבָה (tovah) “goodness” / “virtue”

man → אָדָם (adam) “man” / “person”

in → בְּ (be) “in”

brigahat → בְּרִיכָה (brikhah) “pool” / “pond” / “basin” / “shining place” (poetic sense)

shining → זוֹרֵחַ (zoreach) “shining” / “radiant”

klotehas → כְּלוֹת הָאֵשׁ (klot ha-esh) “completion of fire” / “end of flame” (poetic / mystical image)

Notes

This phrase appears poetic / mystical, not classical Hebrew prose

Some elements are English-infused transliterations (like “shining”)

Words like klotehas are reconstructed as conceptual Hebrew phrases matching the sound and imagery

Recombined Hebrew sentence (preserving order)

תּוֹבָה אָדָם בְּבְרִיכָה זוֹרֵחַ כְּלוֹת הָאֵשׁ.

Transliteration: Tovah adam be-brikhah zoreach ke-lot ha-esh.

Clean English (word-faithful)

“Goodness, a man in a shining pool, at the completion of the fire.”

Tight natural English

“A virtuous man shines in the pool at the end of the fire.”

So now we know without a lot of fancy footwork how the Jewish people really felt about Jesus at the time He was on this earth, and hopefully now they will this way again.

Jewish people who are very fluent in Hebrew need to take a crack at this and reteach these Gospels to us. About this there is no doubt.

The Values in Gematria are:

The Resurrection=855, ףן‎ה‎, ephanha,"the face of the Seraphim."

Phanha isn’t a standard Hebrew word, but it is likely a variant or phonetic spelling related to the name Phinehas (Pinchas), which can mean “Bronze-Colored One,” “Mouth of Brass,” or “Oracle.” The name is derived from Egyptian roots and Hebrew words for mouth (peh) and bronze or snake (nahash).

Breakdown of the Meaning

From Egyptian:

The name Phinehas may come from the Egyptian Pe-nehasi, meaning “the bronze-colored one” or “mouth of brass.”

From Hebrew Roots:

Peh (פה): “mouth”

Nahash (נחש): “bronze,” “snake,” or “oracle”

Other Possibilities:

It could also connect to the Hebrew verbs pana (to turn) and hasa (to flee or seek refuge).

The seraph (שָׂרָף) root, meaning “to burn” or “fiery,” may symbolically relate to bronze and snakes.

Why “Phanha” (instead of “Phinehas”)?

“Phanha” might be a transliteration attempt or phonetic variation of the Hebrew name Pinchas (פִּינְחָס).

For v. 1-7: The Number is 12984, יבץפד, yevtspad, "And the Federation Will Kick."

Yabesh (יבש), meaning "to wither" or "become dry".

Ya'ad (יעד), meaning "to appoint" or "schedule a meeting".

Yapa' (יפע), meaning "to shine" or "radiate".

Yasad (יסד), relating to "foundation" or "organize". 

So if we all learn to spell and count and think in Hebrew the way Jesus told the ancients in His own language, our human federation will begin and it will "live up to its heritage."

"The derived feminine noun שפרה (shipra) is used only once as well. When Job responds to Bildad he says, "By his breath the heavens are made 'beautiful'". This verse is usually translated with images of a clear sky (since Job just prior sketches a sky full of storm clouds) but since draught was a considerable enemy in Job's days, a cloudless sky would be just as threatening as one filled with thunder clouds. Job is probably talking about a stable and peaceful sky, to coincide with the peaceful sea of verse 12. Similarly, the words of Naphtali may have been calm and peaceful, and David's heritage was one of stability."

On the Cross Jesus says ali ali lema savchtani which is Hebrew that means "I bring myself to the Sabbathani", which means "the hosts of the water of the eternal." There is much more work to be done on this, and you know where to begin.

The reason we have to Cross has been revealed. We must read and study the Torah and all the rest of the Jewish scholarly works and when the time is right for us, we give up sinning and aspire to a way of life that suits us perfectly. No one who is at odds with society will be able to do this, so the component of the Law cannot be disincluded. As with all good Jewish religious works, the Gospel concludes with a significant wrap up which begins here at the end of this chapter:

The Burial of Jesus

50-51 There was a man named Joseph from Arimathea, a town in Judea. He was a good and honorable man, who was waiting for the coming of the Kingdom of God. Although he was a member of the Council, he had not agreed with their decision and action. 52 He went into the presence of Pilate and asked for the body of Jesus. 53 Then he took the body down, wrapped it in a linen sheet, and placed it in a tomb which had been dug out of solid rock and which had never been used. 54 It was Friday, and the Sabbath was about to begin.

55 The women who had followed Jesus from Galilee went with Joseph and saw the tomb and how Jesus' body was placed in it. 56 Then they went back home and prepared the spices and perfumes for the body.

On the Sabbath they rested, as the Law commanded.

All of this is consolidated in the term Joseph of Arimethea, "You at the top, of the very best that you are." Also "to see God without the need for further speculation."

“Athea” can be analyzed phonetically by looking at similar sounds and roots across Hebrew and Greek, though the name itself is not originally Hebrew and should be understood as Greek or Greek-adjacent rather than a direct biblical name.

One possible phonetic component is “Atha” (אתה / את) in Hebrew, which means “you.” While Hebrew does not use this form as a proper name, the sound occurs in many Semitic contexts and can be compared phonetically with place names like Athens (Attica), without implying direct linguistic descent.

Another component is “Thea” (θεά) in Greek, which means “goddess.” This word is related to Greek verbs meaning “to see” or “to behold,” and is often associated with divine presence, appearance, or manifestation rather than a personal deity in the Hebrew sense.

Taken together, “Athea” can be interpreted symbolically or poetically rather than etymologically.

Possible Interpretive Meanings of “Athea”

“You (are) divine” — combining Hebrew atha (“you”) with Greek thea (“goddess”), as a symbolic or poetic blend

Divine presence or manifestation — drawing from Greek ideas of thea as something seen or revealed

Divine sight or contemplation — related to Greek concepts of beholding or perceiving the divine

Important Clarification

“Athea” is not a Hebrew name

Any Hebrew–Greek connection is phonetic or symbolic, not linguistic proof

Interpretations should be treated as conceptual or literary, not historical etymology

If you want, I can:

Analyze Athens / Athena / Athea historically (Greek-only)

Compare Hebrew “את” vs Greek “θεά” strictly linguistically

Examine biblical uses of “seeing God” without name speculation

Separate legitimate etymology vs symbolic interpretation."

This is how Shabbat is observed, it is how it must be known. It has nothing to do with kicking back, turning off the house, and waiting for Monday. Shabbat legitimizes the existence of the strange mysterious being you are under all that skin, bones, muscles, hair, organ systems and fluids. If you are a real child of God you will want to know what this means.

The Values in Gematria are:

The Burial of Jesus=1466, ידסו‎‎‎, yasu, "pull yourself together."

יצא (yasa') (Root for Going Forth):

Means to go out or forth (e.g., Genesis 31:33).

יסד (yasad) (Root for Founding):

Means to assemble or found, like a foundation. 

Jewish is weird because it says "go out" now it says 'come back." There is a reason for this. We have to exit the ego and look in from the outside and challenge all the misconceptions, lies, stories, hormones, emotions, and bothersome things in order to know what is real and what is not. We do not know how God turns dust and light and heat into conscious life. We cannot do it, only take advantage of it. To do so without regrets is called salvation by real Christian saints who obviously learned why God pressed their Jewish mentors to create a new book.

For v. 50-56 the Number is 7560, עהס‎‎, ehas, "You made it!"

'ashar (אשר): Means "straight," "right," "just," or "blameless," used for a virtuous path or being approved.

'ha (ה): A prefix meaning "the," often used for emphasis. 

Possible Interpretations for "ehas":

Misspelling of "ha'es": Might be interpreted as "the fire" (esh), though 'esh' is usually 'אש'.

The final Gemara is ידסו‎‎‎עהס, Yad Ahas, "The Hand of Attribution."

Niether the Church nor the State nor the public will tell you about the glories of the magnifience of the Self. Only this scripture, properly relayed will tell you how to free the Self and why it is blessed to do so. We know now it is real, it is true, it is a gift of God to all mankind for the purposes of happiness and comfort during this lifetime. Give Him thanks for it and do it, by abiding within the Self.

This is the secret to this religion and its faith. We have discovered Jesus "dips down" and we rise up, like the loaf of bread used during the Sacrament. Christ is leavening, that is all. After that, life must become tangible, it must be as real and as pleasing as possible. Think about this and talk about something else, please.

High Noon in Torah Time is the moment we receive the "data" from a "death." Death, דעתא, in Jewish is not the end only the end of delusion and ignorance. It is "a change of opinions." Recall we are waiting for the world to get an AHA! Moment from the study of the Gospels and undertake this very thing, and this is it:

Twelve Noon=1910, יטי‎, "my book" AKA Sefer Torah.

Possessive Suffix (י): The letter Yod (י) at the end of a word often means "my" or "of," as in seper (book) becoming seferi (my book).

Name Etymology (Ittai): For the name Ittai (יִתַּי), Abarim links the final Yod to Yahweh, interpreting it as "With me (Is Yahweh)" or "Nearness of the Lord,"

How to perform a Sefer Torah "record storage and recall" is the subject of the Book of Sirach, I have an English, fully illuminated form here. The etymology explains it means "clear recall of the accurate meaning of a book" like a "second skin."

"Noun ספר (seper) denotes any kind of record, historical records, legal documents, prophetic messages, and so on. Noun ספרה (sipra) means book or a bundled collection of records. Denominative verb ספר (sapar) means to write or produce a ספר (seper): to carefully observe, to recount, to record. Noun ספר (sopor) or ספור (sopor) means scribe; someone who produces a ספר (seper). Noun ספר (separ) means census. Noun ספרה (sepora) means number, sum or amount. And noun מספר (mispar) means number."

Recall the soldiers sold the clothes of Christ. This means they relayed the Gospel with accuracy after He died and rose again. As for the death part, that is next:

The Death of Jesus

44-45 It was about twelve o'clock when the sun stopped shining and darkness covered the whole country until three o'clock; and the curtain hanging in the Temple was torn in two. 46 Jesus cried out in a loud voice, “Father! In your hands I place my spirit!” He said this and died.

47 The army officer saw what had happened, and he praised God, saying, “Certainly he was a good man!”

48 When the people who had gathered there to watch the spectacle saw what happened, they all went back home, beating their breasts in sorrow. 49 All those who knew Jesus personally, including the women who had followed him from Galilee, stood at a distance to watch.

Jesus formally died over the course of an afternoon, around three hours. Let us use the Mishnah for an afternoon to explain how we should open and close our Sefer Torah. An Afternoon is 372, שעב‎, sheav, "to dress the part, as the profession demands."

"The verb שית (shyt) means to give, set or place firm. Noun שית (shyt) refers to occupational garb, the dress upon which the profession stands."

I stated in the former frame, one cannot commit crimes or acts of terror and then wear a name tag that identifies one with the Son of Man. This revelation does not require deep thought. Nor does it mean being Christlike, no one can do that. As the above and the rest of this analysis shows you need to be yourself. You just need to do it the right way. This should be recognizable to the Self and also to the world. This is a requirement, you know of "clothes". They fulfill a function and also reveal the randomness of the Self only their owner can explain.

This brings us to the term spectacle. We know the Army Man and the Disciples saw one. How did this help in the final catharsis about the Gospel? A spectacle is 287, רףז‎, rephaz, "they started over from a position of power."

The verb רפא (rapa') means to heal or rather to restore or even repair. Noun רפאה (repu'a) describes a remedy, and nouns רפאות (rip'ut), מרפא (marpe') and מרפה (marpe) mean a healing or a restoration.

עז ('az) / עזז ('azaz) (Root): Strong, mighty, fierce, power.

This almost certainly refers to the beginning of the Acts of the Apostles, a handbook to the founding and operations of the Church, written by the same Saint Luke. Nothing is left out of the Torah and the Gospels. All the questions to life's quandaries are found within these if only one will research them the proper way. No catechism is fit for purpose without a proper delineation of the Acts.

For the passage above the Values in Gematria are:

The Death of Jesus=1272, יבעב‎, habib, "to be lovable and pleasant."

For this, there are two related Hebrew roots: 

חבב (habab): This verb is used only once in the Bible (Deuteronomy 33:3) and is commonly translated as "to love," specifically emphasizing strong emotions or warm feelings. Its sole derivative is the noun חב (hob), likely meaning "embrace" or "clasp" rather than the typical word for "bosom".

חבק (habaq): This verb means "to embrace," but it emphasizes a prolonged huddling or physical gathering for shelter or safety, not a spontaneous, passionate embrace. 

For v. 45-49, the Number is 14862, יד‎ףסב‎‎, yedps be, ‎‎"what will you print in your book?"

The final Gemara is יטי‎שעביבעביד‎ףסב, which becomes יטי‎שעבי עביד‎סבא, "A superior working vaccum cleaner than your grandfathers."

The penultimate stage of the crucifixion is next. The two thieves "the ears" respectively who were crucified with Jesus in "the skull" confess they were not listening to reason when they wasted their time on religious bullshit. Jesus, of course is reasonable in His reply:

40 The other one, however, rebuked him, saying, “Don't you fear God? You received the same sentence he did. 41 Ours, however, is only right, because we are getting what we deserve for what we did; but he has done no wrong.” 42 And he said to Jesus, “Remember me, Jesus, when you come as King!”

43 Jesus said to him, “I promise you that today you will be in Paradise with me.”

The value in Gematria is 14884, יד‎ףף‎ד, ydfd, "a drop of knowledge,the moment you know."

Yud (י)

The tenth letter of the Hebrew alphabet. It commonly represents a point of origin, a seed or seminal spark, and the idea of potential that unfolds into form. Because of its small size, it is often associated with concentrated power, beginnings, and the source from which expansion occurs.

Pad (פד) and Related Roots

There is no independent biblical Hebrew root “pad” (פד) with a stable semantic field.

However, several phonetically or conceptually related roots appear in Biblical Hebrew:

ידע (yada) — “to know,” often implying experiential or relational knowledge

ידה (yada) — “to praise” or “give thanks,” especially in liturgical contexts

יעד (yaʿad) — “to appoint,” “to designate,” or to fix a time or place; also connected to assembly or meeting

The consonant pairing פד (pad) does not function as a standard verbal root in Biblical Hebrew. When it appears, it is typically as part of larger roots or morphological constructions, not as a standalone semantic unit."

Last night, TV preacher Jerry Falwell and Trump supporter engaged in a cyber attack on the place I live and told the entire development he was not willing to stop having sex with little boys, giving them drugs, and "bringing them to Jesus Christ". He said "his salvation depended on it." He identified himself by name, and more than once, he has broken into my house and the places I lived and brought children and drugs with him and molested me and members of my family. He means what he says, and the legal system allows him to do it.

This came after I insisted the Christian faith be retooled after such persons were put to death for these activities. Now that we know what we are supposed to know, it is time to stop pretending about the fact most Christians fuck their kids, have sex with the children of other families, are trafficking drugs, corrupting our politics, starting wars, and maintaining plans to genocide the rest of the human race.

None of these activties are wholesome, helpful, all are condemned by the Law and the laws.

As the above etymology suggests, the Church was created by God as a venue and medium through which man's wisdom and "concentrated power" could be shared and maintained. You have not done this. You have allowed war, violence, poverty, and perversions to spread. Today, you could change all of this and you probably should.

So what do we do now that we know the Church of Christ has been nothing more than a sausage grinder for thousands of years? In more ways than one?

Luke anticipated this, stating clearly, the Son of God, Jesus of Nazareth was sent to provide man with a way out, a means to eke out his happiness here on earth and take it with him when dies. Have faith, the Church is defunct, but God is yet with us: You do not have to save yourselves, God will still do it if you believe in His Holy Spirit:

36 The soldiers also made fun of him: they came up to him and offered him cheap wine, 37 and said, “Save yourself if you are the king of the Jews!”

38 Above him were written these words: “This is the King of the Jews.”

39 One of the criminals hanging there hurled insults at him: “Aren't you the Messiah? Save yourself and us!”

To make sense of how man cannot do the work of God, we need to look at the contrast between the terms King of the Jews, which is like saying the King of the Christians or the King of Muslims, it's just stupid, vs. a Messianic figure.

King of the Jews=1830, יחל‎, yachal, "In a state of lamentation, waiting, hoping."

In Hebrew, the verb יָחַל (yachal) means to wait, hope for, or long for something, often with a sense of patient expectation directed toward an assured outcome—such as waiting for a future fulfillment.

The verb is used in the Bible both for general waiting and for hope directed toward a specific promise. It also forms the basis of related nouns such as תּוֹחֶלֶת (toḥelet), meaning hope or expectation.

Key Meanings and Nuances

Waiting / Tarrying: The basic sense of remaining in expectation until something occurs.

Hoping For: Looking forward with confidence, distinct from desperation or uncertainty.

Patient Expectation: A calm assurance that the outcome will arrive in its proper time, similar to waiting for a carefully planned structure to be completed.

Biblical Examples

Genesis 8:12: Noah waits for the waters to recede.

Isaiah 42:4: The servants of the Lord wait for His law.

Lamentations 3:26: Speaks of patient waiting combined with hope.

Messiah=233, ר‎לג‎, reg, "dynamic group unitry." So you see, AS I HAVE SAID, the Mashiach is not a person it is a movement, a way of life. In this case all mankind needs to unite to destroy the Catholic Church, the Trump Presidency, and all of their diseased tendrils, freeing mankind from lies, tyranny, disgust, perversions, etc.:

The term “Regem” (רֶגֶם) is related to the Hebrew verb רגם (ragam), meaning “to stone.” This root emphasizes the communal nature of the act—people uniting together to throw stones—highlighting group participation and collective action. From this sense arise extended meanings such as “throng,” “troop,” or “conspire.”

Key Meanings and Related Roots

רגם (ragam): To stone someone to death; an act carried out by a group rather than an individual.

רגמה (rigmah): A throng, troop, or tightly united group of people.

רגש (regesh): A noisy crowd, tumult, or secret counsel/conspiracy (see Psalm 55:14; 64:2).

Core Concept

Regem is not merely about the physical act of stoning; it expresses the dynamic of unity and cohesion within a group. This unity can manifest in harsh or violent actions, such as execution, but the same root can also describe fellowship, alliance, or coordinated purpose, whether for good or ill.

In essence, Regem conveys the power—and danger—of collective human action, where individuals act as one body toward a shared aim.

Cheap wine=1031, א׳‎לא, mle, "It is time to get to work."

In Hebrew, roots built on the letters מ–ל–ל (M-L-L) relate primarily to speech and utterance, while closely related roots with similar consonants point to ideas of fullness, completion, harvest, or formation. The meaning depends on context, vowel pattern, and grammatical form.

Key Hebrew Roots and Meanings

מלל (malal): A verb meaning “to utter” or “to speak,” from which comes the noun מִלָּה (milla), meaning “word” or “utterance.”

מלא (maleʾ): A verb meaning “to be full” or “to fill,” expressing completeness, abundance, or fulfillment.

מלילה (melilah): A feminine noun meaning an “ear of wheat,” associated with harvest and agricultural fullness.

מִלָּה (milla): A feminine noun meaning “word” or “spoken unit,” emphasizing articulation and expression.

מלאכה (melakhah): A feminine noun meaning “work,” “occupation,” or “craftsmanship.” While derived from a related root, it shares the conceptual idea of forming, shaping, or bringing something to completion.

Conceptual Connections

Across these roots, Hebrew links:

Speech (uttering, forming words),

Fullness or completion (filling, harvest),

Formation through action (work, crafting).

In some contexts, these ideas intersect with related roots such as מול (mul), “to circumcise,” which also conveys cutting, shaping, or marking, reinforcing the broader semantic field of creation through articulation or action.

For v. 36-39, the Number is 7334, ןי‎שד‎‎, nishad, "time for the miracle. Pull the weeds up."

While "Nishad" isn't a direct Hebrew word found in standard Hebrew texts, it sounds similar to Hebrew words like Nissim (נִסִּים), meaning "miracles," or root concepts related to lifting/raising like Nasa (נשא), meaning "to lift," "to bear," or "to take away." These are related to banners (Nes/Nissi) or the lifting of hands in prayer, suggesting themes of elevation, support, or divine action, fitting well with Hebrew spiritual concepts.

Related Hebrew terms:

Nissim (נִסִּים): Plural for "miracles," from the root for banner (Nes), meaning something conspicuous or elevated.

Nasa (נשא): A verb meaning to lift, bear, carry, or take away, appearing in expressions like lifting a banner (YHWH Nissi) or raising hands in prayer.

Nisan (נִיסָן): The name of a month, meaning "setting out" or "plowing up," suggesting new beginnings or completion."

Mankind cannot expect God's Graces to shower down upon it so long as it allows liars and thieves, murderers and drug addicts to use His Name in order to corrupt the government and pollute the planet. You simply must rise up, use your voice and the laws we have put in place to destroy these filthy disgusting men, women, and children for good. Do this knowing it is meet and right, and you will see, feel, and be an instrument of God's Goodwill now and until the end of time.

The final Gemara is יחלר‎לגא׳‎לאןי‎שד, yahel laglans, "It will start at a glance."

=1607, י״וקז‎, yeta hokaz, "use knowledge instead of force or violence to end the oppression."

The verb נטה (nata) means to leverage: to manipulate one's environment beyond one's natural powers, but at the price of range, accuracy, diversity, duration, and so on — a price that when unpaid drags the entire enterprise into a net-negative collapse. All technology, including information technology, is leverage, which is always to be wielded with great care, whilst always respecting its inevitable price.

"Hukaz" likely refers to חזק (chazaq), a Hebrew root meaning to be or become strong, firm, or courageous. It is used for admonishing people, describing severe famine, and is also related to the hardening of Pharaoh's heart.

Derivatives and Key Meanings (Root חזק):

Verb (חזק - hazaq): To be strong, firm, courageous, or to strengthen.

Adjective (חזק - hazaq): Strong, as in Numbers 13:18.

Noun (חזקה - hezqa): Strength (Ezekiel 3:14).

Noun (חזקה - hozqa): Force, violence, or oppression (Judges 4:3).

Usage Examples:

Admonishment: Telling soldiers to be strong (1 Kings 20:23).

Severe Famine: Describing a "strong" famine (Genesis 41:56).

Pharaoh's Heart: Reflected in the "hardening" of Pharaoh's heart (Exodus 7:13).

Now Luke reveals the Gospel itself was just a figment of the Spirit's imagination, that none of it ever happened, it is naught but an epic religious drama meant to turn the animal mind of man towards the Lord:

 32 Two other men, both of them criminals, were also led out to be put to death with Jesus. 33 When they came to the place called “The Skull,” they crucified Jesus there, and the two criminals, one on his right and the other on his left. 34 Jesus said, “Forgive them, Father! They don't know what they are doing.”[b]

They divided his clothes among themselves by throwing dice. 35 The people stood there watching while the Jewish leaders made fun of him: “He saved others; let him save himself if he is the Messiah whom God has chosen!”

Yes, Christ was crucified in your minds, nowhere else. None of the persons who wrote the Gospels even met Jesus He was long since dead when they were created. Like my own, the Gospel of Saint Michael the Archangel, they were given by God to help mankind pull the nose up during a crash landing.

1. Birth of Jesus of Nazareth

Scholarly Consensus (Approximate)

Date range: 6–4 BCE

Most commonly cited: 4 BCE or slightly earlier

Reasons

Herod the Great is alive in the infancy narratives (Matthew 2).

Herod’s death is securely dated to 4 BCE (Josephus).

This requires Jesus’ birth before 4 BCE.

Academic Sources

Josephus, Antiquities of the Jews 17.6.4–5

Raymond E. Brown, The Birth of the Messiah (Doubleday, 1993)

E. P. Sanders, The Historical Figure of Jesus (Penguin, 1993)

Géza Vermes, Jesus: Nativity, Passion, Resurrection (Penguin, 2010)

2. Crucifixion and Death of Jesus

Scholarly Consensus

Date: Friday, 7 April 30 CE or Friday, 3 April 33 CE

Majority view: 30 CE

Reasons

Jesus is crucified under Pontius Pilate, prefect of Judea 26–36 CE.

The crucifixion occurs on or near Passover (14–15 Nisan).

Astronomical reconstructions of Passover + Friday align with 30 or 33 CE.

Academic Sources

Tacitus, Annals 15.44

Josephus, Antiquities 18.3.3

John P. Meier, A Marginal Jew, Vol. 1 (Yale, 1991)

N. T. Wright, Jesus and the Victory of God (Fortress, 1996)

Colin Humphreys & W. G. Waddington, Nature 306 (1983)

3. Resurrection Proclamation (Not a Date of Event, but of Claim)

Proclaimed immediately after death by disciples.

Earliest creedal material dates to within 2–5 years of the crucifixion.

Source

1 Corinthians 15:3–8 (pre-Pauline creed)

James D. G. Dunn, Jesus Remembered (Eerdmans, 2003)

4. Dates of the Gospels’ Composition

Gospel of Mark

c. 65–70 CE

Likely written around or just after the destruction of Jerusalem (70 CE).

Sources

Bart D. Ehrman, The New Testament (Oxford, 2020)

Joel Marcus, Mark (Anchor Yale)

Gospel of Matthew

c. 80–90 CE

Uses Mark and additional traditions.

Sources

Ulrich Luz, Matthew (Hermeneia)

Raymond E. Brown, Introduction to the New Testament

Gospel of Luke

c. 80–90 CE

Written with Acts as a two-volume work.

Sources

Joseph A. Fitzmyer, Luke (Anchor Yale)

Loveday Alexander, Acts in Its Ancient Literary Context

Gospel of John

c. 90–100 CE

Reflects later theological development.

Sources

Raymond E. Brown, The Gospel According to John

Richard Bauckham, Jesus and the Eyewitnesses

5. Summary Table (for clarity)

Birth: 6–4 BCE

Crucifixion: 30 CE (most likely), alternative 33 CE

Mark: 65–70 CE

Matthew: 80–90 CE

Luke–Acts: 80–90 CE

John: 90–100 CE

The Gospels are clearly the work of the collaboration between the Archangels and man, they are not at all historical recollections of the life of Jesus of Nazareth.

This is what is meant by dividing His Clothes. The Number is 4429, םדב‎ט‎, medevt, "the Spirit of Prophecy."

The term you are asking about appears to be Medad (מֵדָד), a biblical Hebrew name meaning “beloved” or “lover.”

Etymology: The name Medad is derived from the Hebrew verb yadad (ידד), which means “to love” or “to show affection.”

Biblical Context: In the Bible, Medad was one of the seventy elders who were endowed with the spirit of prophecy to assist Moses in governing the people of Israel (Numbers 11:26).

So now we know for sure the Gospels were given as time-free account of the ways God wants man to manage his affairs on this earth.

This is also seen within the Mishnah associated with the two thieves:

32 Two other men, both of them criminals, were also led out to be put to death with Jesus. The Number is 6326, סג‎ךו‎, seghu, "a saga."

The term you are likely referring to is segulah (סְגֻלָּה), a Hebrew word meaning “treasure,” “possession,” “unique people,” or “something precious.”

In Biblical Hebrew, segulah consistently refers to a special or treasured possession, most notably in contexts where God describes Israel as His “special treasure” (see Exodus 19:5).

In later Talmudic and Kabbalistic traditions, segulah also comes to mean a charm, practice, or action believed to bring about supernatural benefit, protection, or remedy. These actions are understood to be effective due to their inherent spiritual properties, rather than as petitions or prayers whose outcome depends on divine response.

For v. 32-35, the Number is 15386, י״השףו, yethashephu, "to direct people to the boundaries."

Roots such as Shephi, Shephupham, and Shephuphan relate to concepts of borders, thresholds, conspicuousness, or serpentine imagery.

The primary root involved is the Hebrew root ספף (sapap), which generally concerns marking, enclosing, or reaching across a boundary between two distinct realms.

Related Terms and Meanings

Shephi (שֶׁפִי) This name may mean “border person” or “bony / thin”, possibly referring to an emaciated appearance where bones protrude, or metaphorically to prominent hills or landmarks that mark territorial boundaries.

Shephupham / Shephuphan (שְׁפוּפָם / שְׁפוּפָן) These names are associated with the noun shepipon, referring to a type of snake that attacks by darting suddenly from concealment and biting the heel, an image of surprise and liminal danger.

Saph (סַף) This noun means “threshold” or “door-sill”, the physical boundary marking the transition between outside and inside.

Shuppim (שֻׁפִּים) This name is understood to mean “border markers”, also derived from the root ספף, emphasizing demarcation and enclosure.

Shepha / Shapa (שָׁפָה) The verb can mean to sweep away, skim, shave, or mark a border by means of a protruding feature, suggesting both removal and definition.

Summary Concept

Across these terms, the shared semantic field centers on liminality—the idea of edges, thresholds, sudden crossings, and visible markers that separate yet connect distinct spaces, whether physical, symbolic, or narrative.

The final Gemara is מדיו תסאגתך אבילה השפו, "From which you will be worried, O daughter of the poor."

=4692, םו‎ץב, meootzav, "follow the Torah as it was designed."

The Keys to the Kingdom are next: Jesus warns everyone they have to cry over what they have witnessed or all is lost. He was right, but we don't cry about it. We revel instead. A man was sold to the State by a bunch of schmucks, beaten, tortured, and executed, and we celebrate this. It explains why the planet earth is so fucked up.

27 A large crowd of people followed him; among them were some women who were weeping and wailing for him. 28 Jesus turned to them and said, “Women of Jerusalem! Don't cry for me, but for yourselves and your children. 29 For the days are coming when people will say, ‘How lucky are the women who never had children, who never bore babies, who never nursed them!’ 30 That will be the time when people will say to the mountains, ‘Fall on us!’ and to the hills, ‘Hide us!’ 31 For if such things as these are done when the wood is green, what will happen when it is dry?”

Green wood=1141, יא‎םא‎, yama, "the life ahead, the days which are distressed and must be escaped."

ים (yam): Means “sea.” In Biblical Hebrew it can also denote the west, since the Mediterranean lies west of the Land of Israel. By extension, it can sometimes suggest a destination or the far horizon.

ימים (yamim): A plural form that can mean “days” (plural of yom, day) or “seas” (plural of yam, sea), depending on context.

מים (mayim): Means “waters.” In biblical usage, water can symbolize life, cleansing, refreshment, or danger and distress, depending on the passage.

מר (mar): Means “bitter.” It is also associated with myrrh, a bitter aromatic resin, and is often noted in discussions of the name Miriam, which is traditionally connected with bitterness or myrrh.

Dry wood=1488, ידף‎ח‎, yadav, "to know what it feels like to be crushed. To be lost."

Daf (דף): This means "page" or "folio" in Hebrew. It is well-known in the context of Daf Yomi (page of the day), a daily study regimen of the Talmud.

Daka (דכא): This is an adjective meaning "contrite" or "crushed," or an identical noun meaning "dust".

Derekh (דרך): This noun means "road," "path," or "way".

Davah (דוה): This is related to the idea of a "flowing of liquid" and can mean "faint," "unwell," or "menstruous". 

So, one cannot know what it means to Cross unless one sees all of the suffering, all of the regrets, bad days, moments we were off and should have done much better, all of the times we hurt others or were hurt by them come together on the Cross.

The Value in Gematria for v. 27-31, is 31132, לאקלב‎‎ ‎, laclau, "the black club."

The Hebrew name Balak (בָּלָק), from the verb balaq (בָּלָק), conveys meanings such as “empty,” “devastator,” or “to lay waste,” signifying destruction or desolation. This fits the context of biblical texts, where Balak is the Moabite king who summoned Balaam to curse Israel.

The name Balak is distinct from other similar-sounding Hebrew names, such as Barak (lightning) or Baruch (blessed).

Key Points:

Root Verb: בָּלָק (balaq)

Meaning: To lay waste, devastate, or make empty

Heart/Core (לב): The seat of emotion, intellect, and decision-making in Hebrew thought.

Related Roots: Associated with roots like לבא (lb'), linked to lions (roar/strength) and לבב (lbb), also meaning heart/mind.

Prefix 'ל' (le): Can be a prefix meaning "to," "for," or "towards," adding layers of meaning like "for life" (לחי - lehay meaning "jaw" or "living"). 

Once one enters the Black Club, then one knows how important it is to resist the causes of suffering and do all that one can to prevent them within the Self and in Society. This is the most important part of our Gospel.

The final Gemara is ימאדהלכלב‎‎, "From the Sea to Part B." ‎‎

In yet another instance, we learn it was Rome, the City of Liars that took Jesus away. And what a surprise He had waiting for them! Notice not one Jew was involved. At no point during the Passion did a single Jew interrupt the proceedings of the Roman Imperial Guard nor torture Jesus in any way. They were in fact, fully prevented from intervening.

Here are historical and textual references showing that Roman authorities intentionally prevented intervention or rescue during Jesus’ execution, consistent with standard Roman crucifixion practice. No later embellishment is required; the prevention is implicit and explicit in multiple sources.

1. Gospel Accounts (Primary Textual Evidence)

Roman Custody and Armed Control

Mark 15:16–20, 15:24–27 Jesus is in exclusive Roman military custody from the Praetorium to the crucifixion. Roman soldiers mock, beat, and escort him under armed guard. Once this process begins, no civilian intervention was legally possible.

Matthew 27:27–31, 27:35–38 Emphasizes a full Roman cohort (σπεῖρα / speira) involved. A cohort (up to 600 soldiers) signals crowd control and suppression, not a symbolic presence.

Luke 23:26 Simon of Cyrene is compelled (ἀγγαρεύω, angareuō) by Roman authority to carry the cross—showing absolute Roman command over bystanders, not openness to rescue.

John 19:23–24, 19:31–34 Soldiers divide Jesus’ garments and later pierce his side to confirm death. This confirms Roman protocol: ensure death, prevent survival or rescue.

2. Roman Law and Execution Practice (Historical Context)

Crucifixion Was Designed to Prevent Rescue

Martin Hengel, Crucifixion (1977) Hengel documents that crucifixions were conducted:

Outside city walls

Under armed guard

As a public warning Any attempt to interfere would result in immediate execution.

Ulpian, Digest 48.24 Roman law treated interference with execution as rebellion or sedition, punishable by death.

3. Josephus (1st-century Jewish Historian)

Josephus, Jewish War 5.449–451 Describes mass crucifixions conducted by Roman forces during unrest. Victims were:

Guarded

Displayed publicly

Left to die No rescues were permitted; crucifixion was an instrument of terror control.

Josephus, Antiquities 18.3.3 Confirms Roman authority over executions in Judea during Pilate’s prefecture.

4. Tacitus (Roman Historian)

Tacitus, Annals 15.44 States plainly that Jesus was executed by sentence of the Roman prefect Pontius Pilate. Roman executions were final, guarded, and non-negotiable once carried out.

5. Crowd Deterrence and Psychological Control

Raymond E. Brown, The Death of the Messiah (1994) Notes that Roman mockery, public humiliation, and speed of execution were designed to:

Break resistance

Prevent sympathy turning into action

Ensure no rescue attempts

6. Summary (Historically Grounded)

Jesus was under exclusive Roman military custody

Roman soldiers controlled all movement

Crucifixion law forbade interference

Armed enforcement made rescue impossible

Death confirmation procedures eliminated survival

Conclusion: Romans did not merely discourage rescue — they structurally prevented it, legally and militarily. Any attempt to intervene would have resulted in instant execution of the rescuer.

That myth, about Jews harming Jesus, the greatest lie in human history has been exposed. Its promulgators must all be put into the fire. Luke agreed and also made a very interesting suggestion as to what to do about it:

Jesus Is Crucified

26 The soldiers led Jesus away, and as they were going, they met a man from Cyrene named Simon who was coming into the city from the country. They seized him, put the cross on him, and made him carry it behind Jesus.

A man from Cyrene named Simon is the crypt we need to solve for in this passage. The meaning is Rome's utter complete polar opposite:

The verb κυρος (kuros) means to be powerful but in a social way: power that stems from acknowledged authority and not from violent oppression. Its associated noun, κυριος (kurios), is equivalent to our words sir, mister, master or lord. These words may be related to, or at least closely associated with, the Sabine word curis or quiris, meaning spear, which is a weapon of defense rather than offense and was widely recognized as a symbol of peaceful yet armed authority.

Simon means "a man who pays attention."

The Number is 1070, א׳ע‎, atsa'a, "took the offer, the suggestion, and exercised power over evil."

'Asah I (עשה): This is a very common verb meaning "to do" or "to make". It is used in a wide range of expressions including:

To fashion or bring about something.

To prepare or attend to.

To exercise power or sovereignty.

To observe or celebrate (e.g., a commandment or a feast).

This verb is notably used frequently in the Biblical creation accounts and related references.

'Asah II (אסה): This root is much rarer in the Bible and is associated with two different potential meanings:

To heal or act as a doctor (derived from an Arabic comparison). The name Asa (King Asa) is often linked to this meaning.

To be sorrowful, distressed, or suffer harm (also derived from an Arabic comparison). A derivative noun is 'ason (אסון), meaning mischief, harm, or evil."

When you find someone like this man, we are getting married. This planet is being run by bullshitters who can't even read must summon the courage to do anything about the evil that has subsumed all life on earth. And be ye not deceived, Donald Trump and the rest know they are not of God, you have just made it too easy for them to avoid caring about it.

As for the rest, the Values in Gematria are:

Jesus Is Crucified=1403, יד‎אֶפֶסג, yadapeshg, "Understanding of the Passover." This means whenever there is trouble from a tyrant, someone has to pay for it.

For v. 26-27: The Number is 9842, תכמב, tchamba, "they fought."

חם (Cham/Kham): Means "warm" or "hot," related to comfort or intensity, like the root for Chamesh (five, related to hand/palm warmth).

שמע (Shema'): Means "to hear," "obey," or "understand," forming words like Shema (hear!), Shemu'a (report), or Mishma' (rumor).

מחה (Maha/Machah): Means "to wipe," "blot out," or "strike," as in erasing a name or clapping hands.

שכם (Shekem): Means "shoulder" or "to rise early," indicating burden or readiness. 

The final Gemara is א׳עיד‎אֶפֶסג תכמב, a'id‎'epsag tchambam, א׳עד‎אֶפֶסג ת כמה, "how many days until?"

There are no days until. This is overdue.

As for all of you who have hated or maligned the Jewish people, do you know happen to know what the Romans were doing to this planet and why their rebellion against the Citadel, led by the first Christians who were clearly ass fucking Jews was so important?

Roman Atrocities in Judea at the Time of Jesus

During the early first century CE, Roman rule in Judea was marked by systemic violence, economic exploitation, and public terror used to maintain imperial control. Roman authorities imposed heavy taxation, often farmed out to local contractors, which pushed many peasants into debt, land loss, and poverty (Goodman, 1987). Failure to pay could result in imprisonment, forced labor, or confiscation of family land.

Crucifixion was the most notorious Roman punishment of the period. It was deliberately designed as a public spectacle of prolonged agony, reserved for rebels, slaves, and those accused of sedition. Victims were stripped, beaten, nailed or tied to crosses, and left to die slowly as a warning to the population (Hengel, 1977). Mass crucifixions occurred after uprisings; Josephus records thousands executed in this manner during Roman campaigns in Judea.

Roman troops also carried out collective punishments, including village raids, summary executions, and the destruction of homes. Soldiers were legally permitted to requisition food, labor, and animals from civilians, often without compensation (Brunt, 1971). This normalized abuse and blurred the line between military occupation and banditry.

Religious and cultural humiliation further intensified suffering. Roman governors, including Pontius Pilate, repeatedly violated Jewish religious norms—introducing imperial symbols into Jerusalem and using Temple funds for Roman projects—provoking unrest and violent suppression (Josephus, Antiquities 18.55–62).

Together, these practices created an atmosphere of fear, dispossession, and constant threat, forming the social and political backdrop of Jesus’ ministry and execution.

Scholarly References

Goodman, Martin. The Ruling Class of Judaea. Cambridge University Press, 1987.

Hengel, Martin. Crucifixion in the Ancient World and the Folly of the Message of the Cross. Fortress Press, 1977.

Josephus. Antiquities of the Jews and The Jewish War.

Brunt, P. A. “Roman Imperialism.” Past & Present 47 (1971): 3–23.

Horsley, Richard A. Bandits, Prophets, and Messiahs. Trinity Press, 1985.